Skip to main content

Full text of "St. Louis Catholic historical review (1918 - 1923)"

See other formats 


li: 


■ 


m 


lilHjii' 


ST.  LOUIS 

CATHOLIC   HISTORICAL 

REVIEW 


Issued  Quarterly 


EDITOR-IN-CHIEF 

REV.  CHARI^ES  L.  SOUVAY,  C.  M.,  D.  D. 

ASSOCIATE   EDITORS 

REV.  F.  G.  HOLWECK 
REV.  GII^BERT  J.  GARRAGHAN,  S.  J. 
REV.  JOHN  ROTHEN3TEINER 
EDWARD    BROWN 


2  77.3 


Volume  II  JANUARY  1920  Number  1 


PUBUSHED    BY  THE   CaTHOUC    HiSTORIQAIv   SOCIETY   OF   SaINT   LOUIS 

209  Walnut  Street,  St.  Louis,  Mo. 


Digitized  by  the  Internet  Archive 

in  2010  with  funding  from 

CARLI:  Consortium  of  Academic  and  Research  Libraries  in  Illinois 


http://www.archive.org/details/stlouiscatholich02stlo 


CONTENTS 

PAGE 

Catholic  Historical  Society  of  St.  Louis   4 

The  Language  Question  in  the  Old  Cathedral  of 

St.  Louis Rev.  F.  G.  Holweck  5 

Du  BouRG  AND  the  Biblical  SOCIETY  (New  Orleans, 

1813) Rev.  C.  L.  Souvay,  CM.,  D.S.S.  18 

An  Appeal   26 

Notes 27 

Documents  from  our  Archives 43 


Catholic  Historical  Society  of  St.  Louis 

Established  February  7th,  191 7 


OFFICERS  AND   STANDING  COMMITTEES 
1918-1919 
President — Most  Rev.  John  J.  Glennon,  D.  D. 
First  Vice-President — Rt.  Rev.  Mgr.  J.  A.  Connolly,  V.  G. 
Second  Vice-President — Edward  Brown 
Third  Vice-President — Louise  M.  Garesche 
Secretary — Rev.  John  Rothensteiner 
Assistant  Secretary — Mary  Constance  Smith 
Treasurer — Rt.  Rev.  Mgr.  J.  J.  Tanni^ath,  Chancellor 


Librarians 
and  Archivists 


TRev.  F.  G.  Holweck 
<  Rev.  Charles  L.  Souvay,  C.  M.,  D.  D. 
(^  Rev.  Gilbert  J.  Garraghan,  S.  J. 


Executive 
Committee 


< 


"  Rt.  Rev.  Mgr.  J.  A.  Connolly,  V.  G.,  President 
Rt.  Rev.  Mgr.  J.  J.  Tannrath,  Chancellor 
Rt.  Rev.  Mgr.  P.  W.  Tallon 
Rev.  Charles  L.  Souvay,  C.  M.,  D.  D. 
Rev.  F.  G.  Holweck 
Rev.  Martin  L.  Brennan,  Sc  D. 
Rev.  John  Rothensteiner 
Edward  Brown,  Secretary 


Committee  f  Rt.  Rev.  Mgr.  P.  W.  Tallon 

on  Membership      \  Rt.  Rev.  Mgr.  J.  J.  Tannrath,  Chancellor 


Committee 
on  Library 
and  Publications 


f  Rev.  Charles  L.  Souvay,  C.  M.,  D.  D. 
I    Rev.  F.  G.  Holweck 
-{   Rev.  Gilbert  J.  Garraghan,  S.  J. 
I    Rev.  John  Rothensteiner 
(^  Edward  Brown 


COMMUNICATIONS 

General  Correspondence  should  be  addressed  to  Rev.  John  Rothensteiner, 
Secretary,  191 1  N.  Taylor  Ave.,  St.  Louis,  Mo. 

Exchange  publications  and  matter  submitted  for  publication  in  the  St.  Louis 
Catholic  Historical  Review  should  be  sent  to  the  Editor-in-chief,  Rev.  Charles 
L.    Souvay,   CM.,  DD.,  Kenrick  Seminary,  Webster  Groves,  Mo. 

Remittances  should  be  made  to  Rt.  Rev.  J.  J.  Tannrath,  Treasurer,  209  Wal- 
nut St.,  St.  Louis,  Mo. 

4 


THE  LANGUAGE  QUESTION  IN 

THE  OLD  CATHEDRAL 

OF  ST.  LOUIS 

1 
St.  Louis  was  a  French  settlement.  It  was  founded  by  French- 
men and  for  Frenchmen.  During  the  Spanish  regime,  the  official 
Spanish  language  was  used  only  in  government  documents.  French 
was  spoken  in  the  families,  in  the  streets,  in  the  shops,  in  court,  and 
French,  exclusively,  was  the  vernacular  of  the  Church,  even  in  presence 
of  the  highest  Spanish  officials.  French  remained  the  language  of  the 
Church  also  after  the  United  States  had  seized  the  reins  of  govern- 
ment in  the  Territory  west  of  the  Mississippi,  when  eastern  Americans, 
Englishmen  and  Irishmen  passed  the  open  door  to  St.  Louis  and  to  the 
Western  land  of  hill  and  prairie.  Only  on  extraordinary  occasions, 
when  curiosity  led  this  new  element  in  the  population  of  St.  Louis  to 
the  Catholic  chapel  on  Second  Street,  a  sermon  would  be  preached  also 
in  English.  The  French  Creoles  of  St.  Louis  were  not  ready  to  plunge 
headlong  into  the  new  order  of  things.  They  raised  no  vigorous  protest 
against  the  transfer  subsequent  to  the  Louisiana  Purchase,  but  when 
the  Spanish  and  French  flags  went  down  and  the  American  flag  was 
hoisted,  they  shed  tears.  ^ 

It  is  safe  to  say,  that  the  French  language  remained  in  full  and 
indisputed  possession  of  the  Church  at  St.  Louis,  during  the  inter- 
regnum from  the  day  of  the  departure  of  Father  Janin  (Nov.  12,  1804) 2, 
to  the  day  when,  sent  by  Bishop  Du  Bourg  of  Louisiana,  Father  Rosati 
arrived  (Oct.  19,  1817).   All  these  thirteen  years  no  legitimate  pastor 

^  L.   Houck,  History  of  Missouri,  II  375. 

'  Father  Janin,  the  sixth  Parish  priest  of  St.  Louis  gave  up  his  charge  four  days  before 
Ue  Lassus  with  the  Spanish  officials  and  soldiers  left  the  city  to  descend  to  New  Orleans 
r>.ovember  16,  1804.  The  Irish  priest,  Father  Thomas  Flynn,  who  took  charge  of  the  parish 
Uecember  5,  1806,  to  January  2,  1808,  was  no  legitimate  parish  priest;  he  was  "elected" 
pastor  by  the  people,  or  rather,  without  any  explicit  faculties  in  the  Louisiana  Territory,  by 
permission  of  the  forlorn  Catholics  of  St.  Louis  and  perhaps  also  of  the  quasi-Vicar  General 
Maxwell  of  Ste.  Genevieve,  performed  a  pastor's  functions.  Father  Maxwell  was  called 
Vicar  General,"  but  it  would  be  difficult  to  say,  whose  Vicar  General  he  was.  The  Propa- 
ganda, February  21,  1807,  expressly  states,  "cum  nullus  in  eadem  dioecesi  existat,  qui  facul- 
tates  spirituals  interim  ab  apostolica  hac  S.  Sede  obtinuerit,  donee  novus  in  eadem  dioecesi 
episcopus  praeiiciatur";  i.  e.,  after  the  cessation  of  the  jurisdiction  of  Bp.  Peiialver  over 
Louisiana,  there  was  nobody  in  that  diocese  who  obtained  faculties  for  jurisdiction  from  the 
Apostolic  See.  On  September  1,  1808,  Bishop  Carroll  was  made  Administrator  of  the  diocese 
of  Louisiana;  it  is  quite  improbable  that  before  the  coming  of  Father  Flynn,  Father  Maxwell 
was  appointed  Vicar  General  by  Bishop  Carroll.  Father  Flynn  had  come  from  the  East; 
November  8,  1806,  he  wrote  to  Bishop  Carroll  that  he  had  taken  possession  of  St.  Louis. 
Father  Savine,  who  is  said  to  have  been  the  eighth  pastor  of  St.  Louis,  resided  at  Kahokia, 
111.,  and  served  St.  Louis  the  third  Sunday  of  every  month,  from  December,  1812,  to  Sep- 
tember, 1817.  Other  priests  who  occasionally  performed  services  at  St.  Louis  during  the 
interregnum  were  Father  J.  Maxwell  of  Ste.  Genevieve.  Father  D.  Olivier  of  Prairie  du 
Rocher,  111.,  and  the  Trappists  Urbain  Guillet,  F.  M.  Bernard,  and  M.  Jos.  Dunand  of 
Florissant  and  the  Monks'  Mound,  111.  Maxwell  and  Flynn  occasionally  may  have  preached 
in  English. 


6  REV.  F.  G.  HOLWECK 

resided  in  the  little  presbytery  adjoining  the  church.  The  order  of  in- 
structions in  the  church  of  St.  Louis  continued  to  follow  the  beaten 
tracks  and  the  English  speaking  Catholics  were  looked  upon  as  in- 
truders. 

Whilst  Bishop  Du  Bourg  resided  at  St.  Louis  (January  5,  1818 
to  November  19,  1820)  the  sermon  at  High  Mass  was  always  preached 
in  French.  But  because  a  considerable  number  of  Irish  Catholics  had 
come  to  St.  Louis  and  made  the  city  their  home,  men  who  were  good 
Catholics  and  liberal  to  the  Church  like  Jeremiah  Connor,^  Bishop 
Du  Bourg  made  the  new  rule,  that  every  Sunday,  after  Vespers,  a  ser- 
mon should  be  preached  in  English.  This  appears  from  a  letter  of 
De  Andreis,  the  saintly  Vicar  General,  (February  20,  1818),  to  Father 
Rosati :  "At  every  Sunday  at  morning,  we  preach  in  French,  and 
afternoon  at  the  Vespers  in  English."  (The  English  is  De  Andreis'). 
Again,  on  March  2,  he  writes  to  the  same:  "I  have  here  scarcely  occa- 
sion to  speak  English  and  I  preached  English  but  twice,  and  very  sel- 
dom I  hear  confession  in  such  tongue."  (The  English  is  De  Andreis'). 
And  again :  "My  work  .  .  .  does  not  leave  me  time  .  .  . :  to  preach  twice 
on  Sundays  (le  feste),  in  French  and  (these  last  three  Sundays)  in 
English,  because  Monsignore  is  absent."  (Original  written  in  Italian^. 

This  indicates  that  Bishop  Du  Bourg,  either  personally  or  through 
his  Vicar  General,  preached  in  English  every  Sunday.  De  Andreis, 
January  1,  1820,  wrote  to  his  brother:  "I  speak  and  preach  in  French 
and  in  English."  Bishop  Du  Bourg  wrote  and  spoke  English  well.  The 
English  of  De  Andreis  shows  that  he  thought  in  Italian.  Also  Father 
Niel,  after  the  demise  of  De  Andreis  (October  15,  1820)  pro-rector 
of  the  Cathedral  and  President  of  St.  Louis  Academy,  Avas  able  to 
preach  an  English  sermon,  but  he  seemed  to  have  discontinued  the 
practice.  In  1823,  therefore,  when  he  made  an  attempt  at  regulating 
the  financial  affairs  of  the  congregation,  the  Irish  Catholics  "were  led 
to  believe  that  there  would  be  an  English  sermon  every  second  Sunday 
at  High  Mass"  (cf.  the  petition  below).  But  if  then  any  promise  had 
been  made  by  Father  Niel,  it  was  never  realized.  It  was  difficult  for 
the  French  clergy  of  those  days  to  leave  the  established  groove.  The 
expectations  of  the  Irish  Catholics  were  never  complied  with  (cf.  the 
petition). 

When,  in  March  1825,  Father  Niel*  left  for  Europe  to  raise  funds 
wherewith  to  pay  the  debt  of  the  struggling  parish  of  St.  Louis,  Father 


'  Jeremiah  Connor,  the  second  sheriff  of  St.  Louis  was  a  bachelor.  He  had  come  to 
St.  Louis  from  Georgetown,  D.  C.  He  gave  a  thousand  dollars  to  put  the  old  presbytery  of 
St.  Louis  in  readiness  for  Bishop  Du  Bourg.  He  gave  also  to  the  city  the  great  thorough- 
fare, called  now  Washington  Avenue,  from  Third  Street  to  Jefferson  Avenue.  In  1820  he 
sold  to  Bishop  Du  Bourg  the  two  squares  on  which  the  Jesuits,  in  1822,  erected  their  college. 
(W.  B.  Stevens,  St.  Louis,  I  p.  777).  On  March  17,  1820,  St.  Patrick  Day  was  celebrated 
for  the  first  time  in  St.  Louis  by  the  Irish  Benevolent  Society  (organized  October  10,  1819, 
Jeremiah  Connor,  president).  F.  L.  Billon,  Annals  of  St.  Louis  II.  J.  Jeremiah  Connor  died 
September    23,    1823. 

■•  Father  Francis  Niel,  born  at  St.  Antonin,  Languedoc,  France,  left  Bordeaux  with 
Bishop  DDu  Bourg  June  17,  1817,  came  to  St.  Louis  with  the  Bishop,  January  5,  1818,  and 
was  ordained  priest  in  the  old  Spanish  chapel  of  St.  Louis,  March  19,  1818.  He  never  re- 
turned from  his  trip  to  France.  His  last  letter  to  Bishop  Rosati  is  dated  from  Paris,  Sep- 
tember 12,   1835.   (Archives.) 


THE  LANGUAGE  QUESTION  7 

Edmond  Saulnier^  was  appointed  pro-rector  of  the  Cathedral.  He  was 
notoriously  a  poor  speaker,  hardly  able  to  preach  in  French,  still  less 
ni  English.  Nor  did  he  ever  learn  enough  English  to  preach  a  fair 
sermon.  As  late  as  July  21,  1847,  Saulnier  in  a  sort  of  Diary,  kept  by 
himself,  stated  that  he  was  made  light  of  by  his  confreres  for  reading 
his  sermons  from  a  copy  {cahier)J'  It  was  but  a  matter  of  course 
that  the  Irish  became  impatient.  Even  the  poor  courtesy  of  an  after- 
noon sermon  was  denied  them,  because  there  was  no  one  to  preach  it. 
Besides  Bishop  Rosati  and  the  Flemish  Jesuits  at  Florissant,  there  was 
only  one  priest  in  Missouri  who  could  preach  a  decent  sermon  in  En- 
glish ;  this  one  priest  was  the  Fleming,  P.  Leo  de  Neckere,  CMJ  At 
St.  Mary's  of  the  Barrens,  then  the  only  English  speaking  parish  in 
the  new  State  of  Missouri,  he  had  learned  English  fairly  well,  being 
gifted  with  an  extraordinary  memory.  Saulnier  saw  that  something 
had  to  be  done  to  provide  'for  the  instruction  and  spiritual  need  of 
those  who  knew  no  French.  Wherefore,  March  1,  1826,  he  wrote  to 
Bishop  Rosati : 

"I  shall  be  pleased  to  see  Mr.  De  Neckere,  but  I  shall  be  still  more  so, 
If  he  can  stay;  he  could  do  a  great  deal  of  good  by  preaching  in  English 
every  bunday.  No  doubt  he  could  even  make  some  converts.  It  would  be 
a  treat  for  the  Protestants  to  hear  him.  In  regard  to  his  health  Mr  De 
Neckere  would  be  better  off  here  in  St.  Louis  than  at  the  Barrens  because 
here  he  would  enjoy  better  accommodations  than  there.  I  know  that  very 
often  his  sickness  is  only  imaginary;  he  is  too  retired,  he  needs  distrac- 
tion. .  .  . 

On  April  3,  1826,  Bishop  Rosati  sent  Fathers  De  Neckere  and 
Odm  to  New  Madrid  to  give  a  mission.  After  their  return  the  Bishop 
gave  De  Neckere  his  papers  for  St.  Louis  (May  15).  On  the  same 
day  Rosati  started  for  New  Orleans.  The  Bishop  assumed  that  the 
coming  of  Father  De  Neckere  would  check  all  friction  in  the  church 
of  St.  Louis.  We  permit  Father  Saulnier  to  give  an  account  of  what 
happened  after  De  Neckere's  arrival. 

...  .It  had  not  been  my  intention  to  write  to  You  at  this  time,  but  the 
course  things  have  taken  forces  me  to  do  so.  First,  I  must  tell  you  that 
last  bunday  at  eight  o'clock.  I  invited  the  Irish  to  assemble  before  Vespers 
twelve  of  them  came;  there  may  have  been  a  few  more,  but  this  does  not 
rnatter.  I  told  them  the  reason  why  I  called  the  meeting,  that  is  to  grant 
them  a  favour:  that  in  the  future  Mr.  De  Neckere  would  preach  in  English 
every  bunday  after  Vespers.  But  they  would  not  listen  to  my  proposition, 
unless  I  would  grant  them  the  right  of  having  a  sermon  in  English  every 


Ma  181^^^^,="!^"-  "^5"  ^?™  ^*  Bordeaux,  March  13,  1798,  arrived  at  the  Barrens  in 
^;  Tnlt  1R^9  r"*  °"^a'"«='^  priest  at  St.  Louis,  September  22,  1822.  From  November,  1831, 
Ortnh/;  101Q^  ^'""^  pastor  of  the  missions  in  Arkansas  (v.  St,  Louis  Hist.  Review,  July- 
tnr  ./f         l\r^^''^  appointed  pastor   of  Vide-Roche    (Carondelet)    in  August,    1832,   and  pas- 

s?nce  IR^r^h.^'iltlf '  ^h,.''' P'^L-  ^"  ^^^I.Ky^.V''^'^  ^'  '^^  Cathedral  of  St.  Louis  and 
since  1851,  chancellor  of  the  Archdiocese.  He  died  March  22,  1864,  in  the  chapel  of  Calvary 
Cemetery,   the   only  survivor    (with   Father  St.   Cyr)    of  the   French   Regime. 

«  The  documents  used  in  writing  this  sketch  are  in  the  Archives  of  the  archiepiscopal 
cnancery  ofhce,  St.  Louis,  and  have  mostly  been  translated  from  the  French. 

'  P-  Leo  Raymond  De  Neckere  was  born  June  6,  1800,  at  Wevelghem,  Flanders-  he 
crossed  the  ocean  with  Du  Bourg  in  1817,  and  was  ordained  priest  in  the  Cathedral  erected 
by  LJu  Bourg,  October  13,  1822.  During  his  stay  in  the  Seminary  at  the  Barrens  he  joined 
the  Lazansts.  He  was  consecrated  Bishop  of  New  Orleans  in  the  Cathedral  of  that  citv 
June  24,   1830,  and  died   of  yellow  fever  September  5,   1833. 


8  EEV.  F.  G.  HOLWECK 

second  Sunday  at  High  Mass.  I  told  them  that  I  could  not  abolish  a  custom 
which  had  always  existed  in  St.  Louis,  that  the  French  had  a  sermon  in 
French  every  Sunday  at  High  Mass,  that  I  could  not  change  this  unless  a 
Superior  order  told  m  e  to  do  so.  How  the  French  would  complain  if  we 
were  to  preach  to  them  in  English !  They  would  leave  the  church,  as  the 
Irish  do  when  they  notice  that  the  sermon  is  to  be  in  French.  Besides,  the 
French  enjoy  this  right  since  the  day  when  St.  Louis  was  founded,  and 
Msgr.  Du  Bourg  changed  nothing  in  this  respect,  although  four  years  ago 
there  were  three  times  as  many  Irishmen  in  the  city  as  there  are  now. 
But  this  is  not  all.  Some  Irishmen  held  a  meeting  in  the  .city  and  made  up  a 
lengthy  petition,  signed,  not  by  the  most  respectable  amongst  them,  but 
mostly  by  men  of  objectionable  conduct.  For  those  ,  of  whom  I  know  that 
they  practice  their  religion,  refused  to  sign,  like  Higgins,  Walsh,  English, 
etc.  Furthermore,  I  was  told  by  those  who  would  not  sign,  that  the  petition 
shows  but  little  respect  to  my  character.  I  leave  the  decision  to  You, 
Monseigneur,  but  for  my  part  I  expect  more  assistance  for  Mr.  De  Neckere 
from  non-Catholics  than  from  the  others.  If  the  French  did  not  pay  better 
than  the  Irish,  I  do  not  know  what  would  become  of  my  support.  I  made 
the  arrangement  with  Mr.  De  Neckere  that  I  would  pay  him  ten  dollars 
a  month  or  more,  if  he  wished.  All  is  calm  at  present.  Msgr.  Du  Bourg 
has  informed  You  of  the  rest (June  6,  1826). 

The  petition,  it  is  true,  was  not  signed  by^all  the  Irish  Catholics 
of  the  city.  Men  like  James  Timon,  father  of  Father  Timon,  (later  on 
Bishop  of  Buffalo)  and  James  Timon  Jr.,  who  had  signed,  had  later 
on  their  names  taken  off  the  list.  One  of  them,  Peter  Walsh,^  even 
wrote  a  formal  protest  (in  English)  against  the  petition,  in  the  form 
of  a  postscript  to  Father  Saulnier's  letter : 

Rt.  Rev.  Sir: 
;  Pardon  the  liberty  I  take  in  obtruding  myself  at  this  crisis;  but  I  should 

consider  myself  in  a  certain  degree  a  criminal,  were  I  deficient  in  making 
You  acquainted  with  what  I  deem  a  petit  schism  in  our  church  of  St.  Louis 
and  raised  only  by  a  few  discontended  spirits,  and  those  not  of  a  respectable 
class.  A  petition  has  been  framed  by  them,  I  understand,  in  terms  not  the 
most  elegant,  to  obtain  a  certain  grant  of  you ;  but  be  assured.  Sir,  not  one 
respectable  Catholic  Irishman  has  signed  it.  For  my  part,  I  have  not  been 
at  their  meeting  and  do  in  conjunction  with  most  of  my  respectable  Irish 
acquaintances  protest  against  and  repel  said  Petition ;  while  I  and  my  friends 
naturally  desire  instruction  from  the  pulpit,  yet  we  deem  it  our  duty  as 
Catholics,  to  be  subject  to  the  will  and  direction  of  those  superiors  which 
the  Church  has  placed  over  us,  and  I  do  consider  the  petition  ill-timed  and 
proceeding  from  a  source  not  entitled  to  attention. 

I  have  the  honor  to  be,  Rt.  Rev.  Sir,  your  obedient  servant 

P.  Walsh. 

On  the  following  day,  June  7,  Saulnier  wrote  again : 
I  have  been  told  that  the  petition  of  which  I  spoke  to  you  in  my  pre- 
ceding letter,  was  sent  to  you,  but  it  seems  that  at  present  grass  has  grown 
over  it.  I  have  been  informed  that  the  man  who  raised  this  commotion,  is 
a  worthless  fellow  (surtout),  who  felt  insulted  when  I  reprimanded  him 
for  talking  whilst  I  performed  a  marriage  ceremony ;  I  know  that  he  resented 
and  still  resents  having  been  reproved  publicly  and  to  his  face.  He  would 
be  glad  to  see  me  far  from  here.  You  have,  I  suppose,  seen  my  reasons; 
I  believe  they  are  just,  and  if  it  were  otherwise  there  would  be  no  end  of 
trouble  in  the  parish. 

Mr.  De  Neckere  takes  great  interest  in  his  English  sermons,  and  I  hope 
he  will  do  a  great  deal  of  good  in  the  future.  There  is  a  rumor  that  the 
Americans  will  raise  a  collection  of  300  dollars  for  him. 


«  Peter   Walsh,   born   in   SHgo,    Ireland,    in   1783,   came   to   New   York   in    1803.   and   to 
St.  Louis  in  1820;  he  was  a  commission  merchant  and  Justice  of  the  Peace;  died   18b  1. 


THE  LANGUAGE  QUESTION  9 

But  all  was  not  calm,  as  Father  Saulnier  imagined.  Te  petition 
was  sent  to  New  Orleans  and  was  received  by  Rosati  at  the  Barrens, 
August  27,  1826.''  If  its  terms  are  not  of  the  most  elegant,  it  appears 
to  be  very  tame  in  comparison  to  similar  eastern  documents  of  the 
same  period.  We  reprint  the  entire  petition,  together  with  the  names 
attached  to  it : 

Saint  Louis,  Missouri, 

June,  1826. 
To  the  Right  Reverend  Louis  Wm.  Du  Bourg, 
Bishop  of  the  Upper  anl  Lower  Louisianas  and  Floridas.^ 
Right  Reverend   Father, 

We  your  petitioners,  members  of  the  holy  R.  Catholick  Church  and 
parishioners  of  the  Parish  of   Saint  Louis   Mo.  humbly   sheweth. 

That  some  time  in  the  year  of  our  Lord  1823,  at  an  aggregate  meeting 
of  the  Roman  Catholicks  of  this  Parish,  the  following  resolution  was  unani- 
mously agreed  to ;  The  Reverend  F.  Niel  in  the  Chair,  and  the  then  acting 
Church  Wardens  present. 

Resolved,  that  each  family  will  pay  for  the  support  of  the  parish  Priest 
two  dollars  per  annum,  to  make  up  the  Sum  of  five  hundred  dollars  per 
year,  provided,  the  said  contribution  is  not  sufficient  to  make  up  the  said 
sum  of  five  hundred  dollars  per  annum,  the  Church  Wardens  are  to  make 
up  the  deficiency,  and  pay  to  the  Parish  Priest  the  said  sum  of  five  hundred 
dollars,  out  of  any  monies  collected  in  the  Church  for  the  sale  and  rent 
of  Pews,  or  otherwise.  And  further  that  at  a  subsequent  meeting,  the 
Reverend  F.  Niel  P.  Priest,  did  for  the  further  consideration  of  one  hun- 
dred and  fifty  dollars,  to  be  added  to  the  above  five  hundred  dollars,  mak- 
ing a  total  of  Six  hundred  and  fifty  dollars  per  annum ;  did  agree  to  give 
up  his  right  to  certain  sums  allowed  him  at  Marriages,  Buriels,  etc.  unto 
the  Church,  and  thereby  changed  only  the  receivers  right.  In  showing  the 
foregoing  resolution  to  your  Reverence,  your  petitioners  do  not  Complain. 
But  your  petitioners  do  complain,  and  most  humbly  and  respectfully 
shew,  that  at  the  time  the  above  resolution  was  passed,  the  amount  then 
deemed  sufficient  for  the  support  of  our  Parish  Priest  and  his  Coadjutor, 
and  was  granted  at  their  own  request.  —  And  further — Your  Reverence's 
petitioners  do  most  humbly  and  respectfully  shew,  that  at  the  time  the 
above  regulations  were  passed,  your  petitioners  were  led  to  believe  that  there 
would  be  an  english  sermon  every  second  Sunday  at  high  _  Mass.  And 
further  that  your  Reverence's  petitioners  have  truly  and  faithfully  com- 
plyed  with  the  above  regulations  as  far  as  in  them  lay,  although  our  ex- 
pectations have  never  been  complyed  with. 

Your  Reverence's  Petitioners  do  most  humbly  and  respectfully  shew, 
that  a  meeting  of  the  American  part  of  the  Catholic  Congregation  was 
called  on  last  Sunday  by  our  acting  Parish  Priest  at  his  room,  then  and 
there  told  us  that  the  Reverend  Wm.  Denackary  would  stay  here  if  we 
could  separately  raise  a  sufficient  sum  to  maintain  him.  Your  Reverence's 
petitioners  did  then  most  respectfully  state,  that  the  Sallery  of  Six  hun- 
dred and  fifty  dollars,  as  above  stated,  did  support  two  clergymen  hereto- 
fore, and  that  they  deemed  the  same  amount  now  sufficient,  but  your  Rev- 
erence's petitioners  did  offer  to  raise  their  subscriptions,  one  dollar  each 
per  annum,  provided  we  would  get  an  english  Sermon  every  second  Sunday, 
which  was  refused  by  the  Reverend  Edm.  Saulnier. 


*  On  May  15,  1826,  Bishop  Rosati  started  for  Louisiana  and  did  not  return  to  the 
Barrens  before  July  19.  (Diary  of  Bp.  Rosati.)  When  the  petition  arrived  at  New  Orleans, 
Rosati  was  gone;  this  explains  the  long  delay.  The  postal  service  at  that  time  was  very 
imperfect. 

»  It  is  difficult  to  say  why  the  petition  was  addressed  to  Bishop  Du  Bourg.  Everybody 
in  St.  Louis  knew  that  Bishop  Du  Bourg  was  on  his  way  to  Europe:  on  his  way  to  New  York 
he  had  been  at  St.  Louis  on  Ascension  Day  and  had  been  received  with  the  highest  public 
honors. 


10 


EEV.  F.  G.  HOLWECK 


Your  petitioners  do  most  humbly  and  respectfully  shew,  that  so  long 
as  the  great  distinction  is  kept  up  between  what  is  termed  the  French  and 
the  American  part  of  this  congregation,  by  giving  after  Vespers  an  english 
Sermon,  and  always  at  high  Mass  the  French  Sermons  and  exertations,  a 
a  language  that  few  or  none  of  the  Americans  understand,  and  that  the 
said  American  part  can  have  no  satisfaction  in  attending  at  high  Mass,  only 
the  contemplation  of  being  present  at  the  August  mistery  of  our  divine 
religion. 

Your  Reverence's  petitioners  do  distinctly  and  most  respectfully  state 
that  a  very  large  majority  of  the  French  population  that  composes  in  part 
this  congregation,  do  understand  perfectly  the  english  language,  to  these 
your  petitioners  would  beg  leave  to  add,  that  a  great  number  of  respectable 
Citizens  of  this  place,  of  other  denominations  who  attend  at  our  Church, 
and  who  do  not  understand  the  French  language,  would  form  not  only  a 
very  large  majority  who  understand  the  english  language,  but  would  leave 
very  few  who  do  not  imderstand  it. 

Your  Reverence's  petitioners,  do  most  humbly  and  respectfully  state, 
that  it  is  not  our  intention  to  dictate  to  your  Reverence  any  rules  or  regula- 
tions for  the  Parish  which  forms  a  part  of  the  Diocese,  which  it  has  pleased 
God  to  place  you  over,  far  be  it  from  us,  we  only  wish  to  make  known  to 
your  Reverence  these  our  grievances  which  we  labor  under,  trusting  there- 
fore to  the  justness  of  our  Claims,  and  your  Reverence's  known  liberality, 
we  deem  it  not  necessary  to  state  to  Your  Reverence,  the  great  advance- 
ment it  would  be  of  the  glory  of  God  and  our  holy  religion,  to  have  a 
Clergyman  who  is  capable  of  giving  suitable  and  frequent  explanations  of 
that  faith  "once  delivered  to  the  Saints,"  in  the  language  of  the  State  and 
in  which  all  business  is  here  transacted,  to  so  mixed  a  population  as  this 
rapidly  growing  City  is  daily  pouring  in  upon  us,  with  their  existing  prej- 
udices, that  Clergyman  your  petitioners  are  confident  they  have  now  got  in 
the  person  of  the  Reverend  Wm.  Denackary,  but  the  time  that  he  is  at 
liberty  to  preach  to  us  in  the  language  we  understand  is  at  a  very  unseason- 
able hour,  and  indeed  an  hour  that  a  majority,  or  a  great  part  of  the  Amer- 
ican Catholics  cannot  attend,  as  they  reside  at  some  considerable  distance 
in  the  country,  and  is  of  necesity  obliged  to  return  home  even  before 
Vesper  hour. 

Your  Reverence's  petitioners  do  humbly  and  sorrowfully  state,  that 
there  has  of  late  been  a  great  apathy  or  total  neglect  in  a  number  of  luke- 
warm Catholics  to  the  important  duty  of  hearing  Mass  on  Sundays,  on  this, 
and  no  other  account,  than  that  of  never  hearing  an  English  instruction  at 
the  time  of  Mass. 

Your  Reverence's  petitioners  do  therefore  most  humbly  and  respect- 
fully request  that  your  Reverence  be  pleased  to  direct,  that  every  second 
Sermon  be  prached  at  the  time  of  high  Mass,  in  the  English  language,  and 
your  petitioners  shall  ever  be  Your  faithful  Children  in  Christ. 


Patrick  Quigley  John  LaMande 

James  Fortune  Hugh  Fitzpatrick 

RoBT.  CooNEY  Barney  Dignan 

Mathew  Dougherty  William  Tiffle 
Michael  McLaughlin  Joseph  Wogan 

Michael  Reilly  Thos.  LaughlEn 

Edward  Harrington  James  Barry 


Michael  Rourke 
John  McGovern 
William  Tiernan 
Cornelius  Caughlin 
Patrick  Hodnett 
Timothy  Cotter 
John  Thornton 
Mathew  Treany 
Arthur  Flemming 


Dennis  Murphy 
James  Hammond 
Owen  Collins 
Peter  Warren 
Michael  Gorman 
James  Bonney 
John  Mullen 
John  Roche 
Joseph  BoujEr 


AUGUSTE    GuELBERTH 
p.   ROCHEBLAVE 

L.  T.  Honore 
William  McGuire 
D.  Monnestesse 
Louis  Garande 
Louis  Lamond 
Francis  Fooshay 
John  Rodgers 
Mathew  Behedge 
John  Higgins 
Patrick  Higgins 
Lawrence  Ryan 


p.  dowling 
Patrick  McDonnogh 
Thos.  Bany 
Ringrose  D.  Watson 
John  Watson 
Patrick  ClEary 
James  Bellay 
William  McCluskey 
F.  D.  Belcour 
C.  G.  Brun 
Patrick  Murphy 
William  McKnxght 
Henry  Heagerty 


JerEmias  Harrington  James  Roache 
James  Murphy  Patrick  Sullivan 

Dennis  Murphy  John  Shade 

Andrew  Murphy 


THE  LANGUAGE  QUESTION  H 

But  the  Bishop  could  work  no  miracles.  Fredericktown,  Kas- 
kaskias  and  other  neighboring  towns  had  exhausted  his  resources; 
from  the  Seminary  he  could  not  take  away  any  of  the  professors,  etc. 
(Rosati's  letter  to  Saulnier  Sept.  10,  1826).  In  this  sense  he  sent  a 
communication,  not  to  the  signers  of  the  petition,  but  to  the  trustees 
{marguilliers)  of  the  church  of  St.  Louis,  September  1,  1826: 

"As  God  is  no  respector  of  persons,  so  those  of  his  ministers  whom  he 
has  appointed  the  pastors  of  his  flock,  make  no  distinction  between  the 
souls  entrusted  to  their  care.  French  and  Americans,  Creole  and  Irish  are 
equally  dear  to  us,  because  we  think  them  equally  entitled  to  the  spiritual 
assistance  which  is  in  our  power  to  afiford  them.  But  imperious  necessity 
often  renders  ineffectual  our  most  ardent  desires  and  reduces  us  to  the 
painful  impossibility  of  doing  what  we  would  think  our  happiness  to  do. 
The  parish  of  St.  Louis  has  hitherto  had  a  greater  share  in  the  sollicitude 
of  her  pastors  than  any  in  the  diocese,  and  if  those  amongst  the  parishioners 
who  speak  the  English  language  have  been  often  deprived  of  instructions 
from  the  pulpit,  it  has  not  been  the  effect  of  neglect  or  disregard  on  our 
side.  We  have  been  more  deeply  affected  than  any  other  by  the  considera- 
tion of  the  sad  effects  that  are  to  be  expected  from  this  inconvenience.  But 
we  cannot  give  what  is  out  of  our  power  and  in  such  circumstance  the 
only  remedy  which  we  can  find  for  our  evils  is  to  have  recourse  to  the 
Lord  of  the  harvest  and  beseech  him  to  send  evangelical  workmen  into  his 
harvest.  In  the  meantime  we  think  it  our  duty  to  exert  ourselves  in  order 
to  raise  a  national  clergy  who,  knowing  the  languages  spoken  in  the  coun- 
try, may  be  able  to  assist  all  their  countrymen." 

The  practice  of  preaching  English  after  Vespers  only  was  con- 
tinued. But  even  this  arrangement  did  not  last.  On  July  26,  Saulnier, 
who  was  never  friendly  to  De  Neckere,  wrote  to  Rosati : 

"Mr.  De  Neckere  sufr'ers  from  the  heat.  But  is  there  anything  of  which 
he  does  not  complain?  I  shall  comment  upon  this  more  fully  when  I  see 
you.  .  .  ." 

From  Father  De  Neckere's  own  letters,  however,  it  appears  that 
he  was  continually  ill.  To  save  his  life  he  was  compelled  to  leave  St. 
Louis  and  return  to  Flanders.  Before  Rosati  had  received  the  petition 
of  the  Irish  Catholics,  he  gave  permission  to  De  Neckere  to  go  to 
Europe  (August  12,  1826),  to  return,  if  possible;  otherwise  he  was 
to  stay  in  Rome. 

His  departure  caused  great  discontent  amongst  the  Catholics  of 
St.  Louis.  It  seems  that  reports  of  an  ill  feeling  between  Saulnier 
and  De  Neckere  had  leaked  out ;  sharp  tongues  attacked  Saulnier  and 
accused  him  of  having  driven  away  the  young  Flemish  priest  by  jeal- 
ousy anud  harshness.  Father  Saulnier  was  wounded  in  his  feelings.  On 
Sept.  2  he  wrote  to  the  Bishop : 

"One  more  word.  A  Presbyterian  church^o  has  been  built  at  St.  Louis 
in  tasteful  style ;  by  its  refinement  it  attracts  the  curious.  Another  (Epis- 
copalian) temple  is  in  course  of  erection,  and  will  have  a  very  fine  appear- 
ance.   Mr.  De  Neckere  who  is  gone,  left  his  hearers  half  converted.   What 


1"  The  first  Presbyterian  church  at  St.  Louis  was  organized  by  Rev.  Salmon  Giddings. 
On  January  3,  1818,  this  Rev.  Salmon  Giddings  had  opened  a  school  for  young  ladies  and 
gentlemen  in  his  house  on  Fourth  and  Market  Streets.  The  church  of  which  Saulnier  speaks 
stood  on  the  west  side  of  Fourth  Street  near  Washington  Avenue.  The  first  Episcopalian 
church  was  built  on  Third  and  Chestnut.     (Walter  B.   Stevens,  op.   cit.,  p.  708  and  717.) 


12  EEV.  F.  G.  HOLWECK 

is  to  become  of  the  Catholics  of  poor  St.  Louis?  If  you  could  do  without 
Mr.  Timon  he  could  attract  crowds  to  the  Church.  You  can  hardly  conceive 
how  glad  the  Protestant  ministers  are  since  Mr.  De  Neckere  is  gone.  Whilst 
he  was  here  they  complained  that  their  church  was  deserted.  I  have  nothing 
to  say.  God  will  arrange  things  as  He  sees  fit.  But  I  deplore  it  very  much 
that  I  am  so  devoid  of  talent  as  not  to  be  able  to  preach.  The  Devil  is 
doing  good  business  at  present.  I  hope  the  time  is  not  far  ofiF  when  again 
we  can  twist  his  tail. 

But  see,  how  far  malice  has  gone  here,  since  I  am  accused  in  town 
of  having  ill-treated  Mr.  De  Neckere,  of  having  been  so  jealous  of  him  as 
to  demand  his  removal.  Well,  God  knows  better  than  that,  thanks  be  to 
Him  forever." 

"I  had  the  best  intentions  in  obtaining  Mr.  De  Neckere  from  Msgr. 
Du  Bourg;  everybody  was  so  delighted  to  hear  him;  and  now  I  am  accused 
of  having  been  jealous  of  him,  to  have  ill  treated  him  and  that  for  this 
reason  De  Neckere  left.  ...  all  the  Flemings  who  ever  came  to  St.  Louis, 
have  caused  trouble."   (Letter,  Sept.  12.) 

In  November  and  December  of  the  same  year,  the  Irish  Catholics 
of  St.  Louis  had  a  pleasant  surprise;  Father  Timon,  CM.,  the  son 
of  one  of  their  citizens,  preached  the  jubilee  in  English.  But  after  that, 
for  eighteen  months.  Father  Saulnier  had  to  supply  the  EngHsh  ser- 
mons. He  even  went  beyond  the  episcopal  instructions,  and  to  satisfy 
both  parties  gave  two  short  sermons  in  French  and  English  at  every 
High  Mass.    On  July  7,  1827,  he  wrote  to  the  Bishop  on  this  subject: 

"H  it  could  be  done,  there  ought  to  be  at  St.  Louis  a  larger  number  of 
ecclesiastics  for  the  divine  services  and  somebody  who  could  preach  contro- 
versial sermons  in  English.  I  believe  that  there  would  be  much  more  fruit 
produced  than  there  is  now.  From  my  part  I  do  all  I  can :  every  Sunday 
I  preach  at  High  Mass  in  French  and  in  English.  I  am  well  contended. 
There  are  several  people  who  approached  the  '  Sacraments  after  having 
neglected  them  for  eight,  nine,  ten,  nineteen  and  twenty  years.  .  .  ." 

On  February  28,  1828,  he  wrote: 
"li  the  inhabitants  of  St.  Louis  would  have  you  among  them  and  if 
you  had  a  priest  for  the  American  Catholics  who  could  preach  to  them  in 
English,  things  would  turn  out  better  in  the  Church  in  regard  to  religion 
as  well  as  to  those  continual  financial  troubles." 

In  June  1828,  a  new  star  arose  in  St.  Louis  to  realize  the  hopes 
of  the  English  speaking  Catholics.  Regis  LoiseU^  was  ordained  priest 
in  the  Cathedral,  June  29,  1828.  He  was  born  in  St.  Louis,  but  con- 
sidered French  his  mother  tongue.  He  spoke  English  well,  although 
like  all  the  Creoles  of  that  period,  with  a  strong  French  accent.  On 
July  5,  he  received  his  faculties  and  his  appointment  as  curate  at  the 
Cathedral,  together  with  a  pastoral  instruction  to  Father  Saulnier.  To 
this  very  explicit  pastoral  letter  Saulnier  answered  July  29,  1828: 

In  your  letter  which  I  received  through  the  kindness  of  Mr.  Loisel,  I 
have  with  pleasure  read  of  various  plans  which  I  would  very  much  like  to 


"  John  Timon  was  born  of  Irish  parents  at  the  old  Jesuit  mission  of  Conewago,  Pa., 
February  12,  1797.  His  Father  opened  a  dry  goods  store  in  St.  Louis  in  1819.  John  joined 
the  Lazarists  at  the  Barrens,  in  1823,  and  was  ordained  priest  in  1825.  In  1835,  he  was 
appointed  tlie  first  Visitor  of  the  Lazarists  in  America;  in  1838,  superior  of  the  missions  in 
Texas.  In  1839  he  was  nominated  Coadjutor  to  Bishop  Rosati,  but  refused  to  accept  the 
burden.  On  October  17,  1847,  he  was  consecrated  Bishop  of  Buffalo,  at  New  York.  Died 
April    16,    1867. 

"  V.  St.  Louis  Catholic  Historical  Review,   Vol.   I,  No.   2,  p.   103. 


THE  LANGUAGE  QUESTION  13 

carry  into  effect;  but  permit  me  to  submit  my  objections  before  I  commence 
to  obey  you.  You  desire  that  the  English  sermon  be  preached  at  nine 
o'clock;  that  after  benediction  there  should  be  catechism  for  the  children, 
then  for  the  negroes;  that  Mr.  Dussaussoyi^  should  give  popular  instruc- 
tions before  and  after  Vespers ;  that  Mr.  Loisel  and  Mr.  Dussaussey  should 
from  time  to  time  go  to  Edwardsville,  to  Kahos,  to  Vide  Poche;  this  is  a 
pretty  mess ;  pardon,  Monseigneur,  but  I  see  great  difficulties  in  all  this ; 
before  we  commence  this  order  of  things  we  must  know  if  we  can  keep  it 
up;  if  we  cannot  carry  it  out,  it  is  better  not  to  start  at  all. 

First:  nine  o'clock  is  too  early  for  the  English  sermon,  not  only  for 
the  people  in  the  country,  but  also  for  the  Americans  in  St.  Louis.  I  can- 
not see  that  any  other  hour  would  be  more  proper  than  after  Vespers  or 
after  High  Mass,  or  rather  during  High  Mass,  having  alternately  a  sermon 
in  English  and  on  another  Sunday  a  sermon  in  French.  This  arrangement 
would  satisfy  everybody,  after  the  demands  which  have  been  made.  How- 
ever, there  are  still  some  drawbacks  in  having  the  English  sermon  preached 
every  other  Sunday  during  High  Mass :  there  would  be  a  considerable 
crowd  of  Americans  (as  last  Sunday  after  Vespers),  so  that  the  church 
could  not  hold  them  and  there  would  not  be  room  for  all ;  these  great  num- 
bers serve  to  show  how  necessary  it  is  to  have  another,  more  spacious 
church.  The  French  would  leave  the  church  when  they  hear  that  the  ser- 
mon is  to  be  in  English  and  the  English  would  go  when  the  sermon  is  in 
French.  Then  the  irreverent  behavior  of  the  Americans  during  the  Holy 
Sacrifice  is  very  distressing.  H  you  would  issue  some  regulation  on  this 
point,  it  might  do  some  good  and  keep  them  in  due  respect.  As  soon  as 
you  give  a  decision,  I  shall  not  delay  action. 

Father  Saulnier  writes  again  August  2,  1828: 

"You  instruct  me,  Monseigneur,  that  Mr.  Loisel  should  preach  at  nine 
o'clock.  For  the  Americans,  especially  for  those  from  the  country,  the  hour 
seems  to  be  inconvenient;  there  is  no  other  hour  possible  but  after  Vespers, 
or  every  other  Sunday  during  High  Mass,  or  every  Sunday  after  High  Mass. 
It  is  true,  the  country  people  could  not  derive  any  benefit  from  an  English- 
sermon  preached  after  Vespers,  but  there  are  so  few  of  them  that  this  would 
form  no  real  obstacle.  You  saw  the  great  number  of  hearers  he  had  on 
the  Sunday,  when  you  assisted  at  the  English  sermon  of  Mr.  Elet;  well, 
in  a  little  while  there  will  be  the  same  numbers  for  Mr.  Loisel,  and  I  would 
like  to  see,  where  all  these  people  find  room  during  the  morning  services. 
Furthermore  you  want  catechism  for  the  children  after  Vespers,  other 
catechetical  instructions  for  the  negroes,  popular  conferences  before  and 
after  Vespers  by  Mr.  Dussaussoy;  then  you  wish  that  these  gentlemen  go 
to  Kahokias,  to  Vide  Poche  and  to  Edwardsville  and  also  to  the  Convent. 
This  is  expecting  rather  much ;  we  would  have  to  have  more  priests  and 
additional  hours.  Pardon,  Monseigneur,  for  taking  the  liberty  to  speak  to 
you  in  such  a  shocking  manner;  it  is  I  who  do  not  understand,  because 
I  am  too  stupid.  Please  excuse  me,  the  good  God  has  created  me  just  as 
I  am.  .  .  ." 

But  the  Bishop  did  not  yield.  He  would  not  permit  Father  Saul- 
nier to  preach  in  English  during  High  Mass;  on  August  17,  1828,  he 
instructed  him :  "Preach  in  English  at  Vespers  or  even  after  High 
Mass." 

Father  Loisel,  without  a  fault  of  his  own,  was  a  failure.  He  was  a 
saintly  man,  but  no  great  speaker ;  besides  he  was  subject  to  fevers  and 
rheumatism  to  such  a  degree  that  several  times  he  was  compelled  to 


"    Father  Dussaussoy  was  a  nephew  of  the  Blessed  Sophie  Barat.     He  had  been  stationed 

at  St.   Michael's,   La.,   and  arrived  in   St.  Louis  during  Passion  week   1828;   he   was  appointed 

curate   to   Father   Saulnier   at   the    Cathedral,   but,   molested   by  various   bodily   complaints,    he 
left  St.   Louis,   April   11,   1829,   and  returned  to   France. 

I 


14  EEV.  F.  G.  HOLWECK 

Spend  weeks  in  the  house  of  his  mother,  Mrs.  Lebeau.  Consequently 
again,  for  months,  there  would  be  no  sermon  in  English  at  the  Cathe- 
dral, for  the  simple  reason  that  there  was  no  one  to  preach  it  (letter 
of  June  30,  1829)  "except  for  Saulnier's  little  English"  (letter,  Sept. 
19,  1831).  And  thus  things  remained  until  Father  Lutz^*  had  given  up 
the  idea  of  evangelizing  the  Indians  and,  in  December  1831,  returned 
to  St.  Louis  to  stay.  Because,  towards  the  end  of  November  1831, 
Saulnier  had  resigned  his  position  at  the  Cathedral,  and  had  been  sent 
to  the  Post  of  Arkansas.  Lutz  was  appointed  to  take  his  place.  Father 
Lutz  knew  English  fairly  well,  although  he  was  only  five  years  in  this 
country.  In  his  missionary  trips  to  Kansas,  Illinois,  and  the  North- 
west Territory  he  had  been  thrown  together  with  Indian  agents  and 
other  English  speaking  men  and  had  acquired  some  facility  in  using 
the  English  idiom.  Saulnier,  in  one  of  his  letters,  written  in  the  spring 
of  1832  from  Arkansas,  proposed  Father  Lutz  for  the  purely  English 
speaking  mission  of  Little  Rock. 

Shortly  after  the  arrival  of  Father  Lutz,  after  a  retreat  (February 
26  to  March  3,  1832)  made  by  Bishop  Rosati  in  the  Bishop's  house, 
with  Fathers  Rondot,  Lutz,  Condamine,  and  Roux,  on  Quinquagesima 
Sunday,  March  4,  1832,  a  new  rule  was  made  regarding  the  sermons, 
and,  on  March  7,  a  rule  regarding  catechetical  instructions. 

English  sermons^''  were  to  be  preached  at  High  Mass  on  the  first 
and  third  Sunday  of  every  month;  on  all  other  Sundays  in  French. 
After  Vespers  the  sermon  was  to  be  preached  in  English,  when  the 
morning  sermon  had  been  in  French  and  vice  versa.  The  Jesuits  were 
to  preach  the  English  sermons  in  the  morning.  Catechism  begins  at 
2  :30  P.  M.  in  French  by  Roux,  in  English  by  Lutz,  as  long  as  Lent 
lasts.  Every  evening,  on  week  days  and  Sundays,  there  would  be  a 
sermon.  ^^  At  the  Lenten  devotions  Father  Lutz  sometimes  preached 
in  English. 

On  Monday,  April  2.  1832,  at  the  Lenten  devotions,  prayers,  for 
the  first  time,  were  said  in  English  at  the  Cathedral.  So  the  contest 
for  recognition  of  the  English  speaking  part  of  the  parish  at  High 
Mass,  a  contest  which  had  lasted  six  years,  was  won  to  the  satisfaction 
of  the  Irish  Catholics.  To  keep  up  the  concession,  however,  the  Fa- 
thers from  the  Jesuit  College,  Verhaegen,  Elet,  Van  de  Velde,  Van 
Lommel  and  others  had  to  preach  the  sermons  at  morning  services. 


"  Joseph  Anthony  Lutz  was  born  in  Germany,  at  Odenheim,  Baden,  in  1801.  Ordained 
priest  at  Paris  he  was  sent  to  St.  Louis  bv  Father  Niel,  with  the  clerics  Surault  and 
Chiaveroti,  and  arrived  November  5,  1826.  He  was  appointed  pastor  of  Kahokia  and  Vide- 
Poche,  but  resided  at  St.  Louis.  Afer  hving  spent  some  time  in  the  Indian  missions,  he  was 
appointed  pro-rector  of  the  Cathedral.  On  Septuagesima  Sunday,  January  24,  1834,  Father 
LutE  preached  the  first  sermon  in  German  in  St.  Mary's  chapel  and  taught  catechism  m 
German-  this  henceforth  was  to  be  done  every  Sunday.  St.  Mary's  chapel  had  been  dedicated 
on  the  second  Sunday  after  Easter,  May  6,  1832,  by  P.  Verhaegen,  S.J..  assisted  by  Fathers 
Roux  Jeanjean  and  Bouillier.  P.  Verhaegen  preached.  Father  Lutz  said  the  Mass,  at  8:30 
A  M  In  1842  to  1845  he  built  St.  Patrick's  church  at  St.  Louis,  was  appointed  Vicar  General 
for  the  Germans  in  1846,  but  left  the  diocese  April  IS,  1847,  and  died  at  New  York  February 
6,   1861. 

"  Five  Minutes'  sermons  were  unknown  in  those  days.  The  sermons  at  the  forenoon 
and  afterooon  services  were  great  and  long  oratorical  eiTorts  in  the  style  of  Bossuet  and 
Fenelon,   answering  to  all  the   requirements  of  rhetoric. 

"  The  day  before,  M.ircli  6.  the  Bishop  had  written  in  his  Diary,  t  Crux  t  heu,  quam 
gravis  t   ("Alas,  how  heavy  is  the  Cross'") 


THE  LANGUAGE  QUESTION  15 

According  to  Bishop  Rosati's  Diary,  the  afternoon  sermon  was  some- 
times preached  in  St.  Mary's  chapel  in  the  former  St.  Louis  Academy. 
In  fall  of  1836,  a  priest  from  the  diocese  of  Boston,  Father  Jami- 
son, came  to  St.  Louis  to  the  great  delight  of  everybody  concerned.  He 
had  arrived  whilst  Bishop  Rosati  was  on  the  confirmation  trip  in  Ste. 
Genevieve,  St.  Francis  and  Perry  Counties.  The  Bishop  found  Jamison 
at  the  episcopal  residence,  when  he  returned  to  St.  Louis,  October  27, 
1832,  and  incorporated  him  at  once  into  the  diocese  for  the  English 
speaking  members  of  the  parish.  As  soon  as  Father  Verhaegen,  then 
President  of  St.  Louis  University,  heard  of  this  arrangement,  he  wrote 
to  Bishop  Rosati  (November  14)  : 

"Rev.  Mr.  Lutz  has  told  me,  Monseigneur,  of  the  arrangement  which 
you  have  made  with  Rev.  Mr.  Jamison.  We  are  very  glad  to  hear  that  this 
worthy  priest  has  decided  to  stay  at  St.  Louis  and  we  anticipate  abundant 
fruit  from  his  labors.  I  must,  however,  make  an  observation,  Monseigneur 
and,  I  believe,  you  will  agree  with  me  on  this  subject.  Our  Fathers  told  me 
that  under  present  circumstances  they  would  feel  mortified  to  appear  in  pulpit 
before  a  congregation  which  must  contribute  to  Dr.  Jamison's  support  and 
would  not  see  him  at  his  post  They,  therefore  wish  that  Mr.  Jamison 
should  preach  in  the  morning  and  they  will  gladly  assist  him  in  the  great 
work  of  preaching  as  often  as  their  services  are  required.  You  will,  there- 
fore permit  us,  Monseigneur,  to  retire  from  the  exercise  of  this  function. 
Rest  assured,  that  when  circumstances  later  on  shall  demand  that  we  take 
up  our  former  post  again,  we  shall  do  so  with  all  our  heart." 

But  Father  Jamison  did  not  stay  long.  Conditions  in  the  West 
did  not  suit  his  taste  and  he  returned  to  the  East  (first  to  Cincinnati). 
The  Jesuit  Fathers  again  took  the  charge  of  preaching  in  English  at 
the  morning  services,  much  against  their  wish,  as  appears  from  a  let- 
ter, which  P.  Verhaegen  wrote  to  Bishop  Rosati  on  August  4,  1839: 

"Our  Fathers  complain  much  of  the  burden  which  is  put  upon  them  by 
having  to  preach  at  the  Cathedral.  I  understand  this  and  you,  Monseigneur, 
will  also  easily  understand,  if  you  consider  the  fatigues  which  are  insepara- 
ble from  teaching.  They  are  few  in  number,  they  have  daily  four  to  five 
hours  to  teach,  most  of  them  are  feeble  and  those  who  are  capable  of 
preaching  at  the  Cathedral,  as  ill  luck  would  have  it,  have  a  weak  constitu- 
tion. Besides,  I  think,  Monseigneur,  that  the  English  sermon  is  impaired 
in  its  usefulness  and  that  it  is  very  expedient,  not  to  say  very  necessary, 
for  the  prosperity  of  our  religion  in  St.  Louis,  that  there  be  at  the  Cathedral 
an  American  priest,  who  could  give  there  regular  instructions.  This  gentle- 
man might  double  his  usefulness  by  taking  charge  of  the  spiritual  direction 
of  the  academy  (pcnswnnat)  of  the  Ladies  of  the  Sacred  Heart,  which  still 
more  than  any  other  exterior  ministry  weighs  heavily  upon  our  shoulders. 
Please,  Monseigneur,  reflect  on  the  remarks  which  I  have  submitted  to  you 
and  arrange  things  so  that  those  at  our  house  who  are  already  overburdened 
may  have  no  reason  to  complain  because  exterior  ministrations  are  heaped 
upon  them.  .  .  ." 

On  April  25,  Bishop  Rosati  with  Fathers  Lutz  and  Lefevre 
started  east  to  assist  at  the  Fourth  Council  of  Baltimore.  Before  he 
left.  Bishop  Rosati  appointed  P.  Verhaegen  his  Vicar  General  and 
Administrator.     Verhaegen^^  resided  at  the  Cathedral.     On  June  1, 


"  Father  Verliapgen  was  dignior  on  tbe  Tenia,  nroposed  bv  Bislioo  Rosati  for  the 
Coadjutorship  of  St.  Louis  Diocese  (Timon,  Verhaegen,  Pise),  mentioned  in  Bishop  Dubois' 
letter  to  Rosati,  of  Tulv  7.  18.^5.  (Archi7-i's).  On  the  Tern.i  which  Bishop  Rosati  sent  to 
Rome  April  23,   1840,   P.   Peter  Verhaegen  was  dignissimus   (Verhaegen,  Timon,  Odin). 


16  REV.  F.  G.  HOLWEGK 

Bishops  Rosati,  Portiei    and  Miles  and  Fathers  Lutz   and  Lefevre 
sailed  for  Europe  on  the  Steamer  British  Queen. 

P.  Verhaegen  saw,  what  he  had  seen  before,  that  in  the  matter 
of  preaching  things  could  not  go  on  at  the  Cathedral  of  St.  Louis  as 
they  had  done  so  far.  Still,  although  he  saw  that  the  French  sermons 
had  lost  a  great  deal  of  their  importance,  he  kept  up  the  old  rule  of 
preaching  in  English  during  High  Mass  only  on  the  first  and  third 
Sunday  of  the  month,  but  of  his  own  free  will  he  added  other  instruc- 
tions in  English  as  appears  from  his  letters  to  Bishop  Rosati. 

"The  French  sermons  are  poorly  attended  and  in  consequence  religion 
suffers.  If  Monseigneur  would  bring  along  a  good  French  speaker  for  the 
Cathedral,  you  would  fill  a  great  void.  Regarding  the  English  sermons,  I 
cannot  complain  of  the  attendance,  but  I  also  cannot  suppress  my  conviction 
that,  as  soon  as  I  leave  the  bishop's  house,  religion  will  fall  to  a  low  ebb, 
unless  a  clever  American  or  Irish  priest  will  replace  me.  The  tmhappy 
Prud'homme  always  preaches  in  St.  Louis  and  makes  proselytes.  His  suc- 
cess he  owes  to  his  well  rounded  periods.  An  excellent  speaker  at  the  Cathe- 
dral would  produce  a  favorable  reaction.  You,  Monseigneur,  know  as  well 
as  I  do,  the  personnel  which  surrounds  me,  and  I  am  convinced  that  you 
know  as  well  as  I,  that  in  point  of  talent,  %it  presents  very  feeble  attractions 
to  the  public."i8    (Letter,  July  8,  1840.) 

"It  seems  that  God  deigns  to  bless  our  labors.  The  Cathedral,  I  believe, 
is  better  attended  than  ever  these  last  three  years.  Everybody  seems  to  be 
satisfied.  My  lectures  after  the  first  Mass  have  helped,  with  the  grace  of 
God,  to  spread  knowledge  amongst  Catholics  and  Protestants,  and,  if  I  can 
continue  them,  I  expect  happy  results.  We  have  just  celebrated  the  feast 
of  the  glorious  Assumption  of  the  Blessed  Virgin  Mary  and  we  had,  at  the 
Cathedral  alone,  nearly  300  communions."    (Letter,  August   18,   1840.) 

"You  ask  me,  Monseigneur,  to  suggest  some  means  to  make  your  jour- 
ney most  profitable  to  your  diocese.  You  know  that  I  take  great  interest 
in  everything  that  might  contribute  to  its  prosperity.  I  believe  that  you 
should  procure  a  good  French  preacher  for  the  Cathedral  and  two  good 
speakers  for  the  Americans.  2.  Bring  few  priests  along,  because  you  could 
not  place  them  to  the  advantage  of  religion  unless  they  know  English. 
3.  Buy  only  what  is  absolutely  necessary.  Believe  me,  the  money  will  be 
worth  more  to  you  than  religious  articles,  no  matter  how  beautiful  and  use- 
ful and  convenient  they  may  be.  They  will  be  very  expensive  when  delivered 
here.  Expertus  loquor.  4.  Banish  all  sense  of  shame  in  the  good  cause  in 
which  you  are  engaged — demand,  beg,  knock  everywhere  et  aperietur  vobis." 
(Letter,  December  16,  1840.) 

"Thanks  be  to  God,  my  health  is  excellent  and  I  have  been  strong 
enough  to  give  a  popular  instruction  every  morning  and  three  lectures  a 
week  for  Protestants  principally,  in  the  evening.  I  had  2,000  to  3,000  hearers. 
These  lectures,  they  say,  have  done  an  immense  deal  of  good.  They  brought 
about  several  conversions  and  inspired  a  great  number  with  the  desire  and 
determination  to  take  instructions.  The  city  papers  spoke  of  them  in  the 
most  flattering  terms.  The  Protestants  found  our  Lent  too  short,  to  me  it 
appeared  longer  than  usual.  God  be  praised ;  to  Him  be  all  the  glory  of 
the  efforts  I  am  making  to  fight  against  error  and  to  vindicate  truth.     I  can 


"  These  priests  were  Father  P.  T.  Fischer,  a  native  of  Lorraine  and  later  on  Pastor 
of  St.  Marv's  Church,  and  the  two  Frenchmen:  Jacob  Fontbonne,  superior  of  the  Sisters  of 
St  Joseph  and.  since  1S42.  p.TStor  of  Carondelet.  and  Jos.  Renaud.  who,  in  1S47,  and  a^i" 
in  18.S3,  returned  to  France.  Father  Lutz.  in  1841,  was  in  Europe,  with  Bishop  Ro?ft'-  Tn^ 
latter  never  returned  to  St.  Louis.  On  November  30,  1841,  he  consecrated  at  Philadelphia 
his  Coadiutor.  Peter  Richard  Kenrick,  and  having  spent  some  time  in  JJayti  on  an  occasional 
mission,   he  deid  at  Rome,   September  2S,   1843. 


THE  LANGUAGE  QUESTION  17 

say  that  piety  gains  daily,  and  I  see  clearer  than  ever  that  St.  Louis  offers 
a  fertile  field  to  missionaries  who  are  pious,  zealous  and  well  trained.  The 
underlined  words  remind  you,  Monseigneur,  of  what  I  remarked  in  another 
letter."   (Letter,  April  19,  1841.) 

When  in  December,  1841,  Bishop  Peter  Richard  Kenrick,  Coadju- 
tor of  Bishop  Rosati,  arrived  in  St.  Louis,  he  saw  that  the  church  on 
"French  sermon  days  was  practically  deserted."  Shortly  before  start- 
ing east,  Bishop  Rosati,  on  April  8,  1840,  had  blessed  the  cornerstone 
of  the  new  Jesuit  church  of  St.  Francis  Xavier.  Since  the  vernacular 
in  this  new  church  was  exclusively  English,  there  was  great  danger 
that  the  English  speaking  population  would  attach  themselves  to  St. 
Francis  Xavier  to  the  detriment  of  the  Cathedral.  (Letter  of  Bishop 
Kenrick  to  Bishop  Rosati,  written  February  20,  1842).^®  Therefore 
Bishop  Kenrick  abolished  French  at  the  morning  services  altogether. 
The  French  sermons  were  to  be  preached  after  Vespers.  Then  he 
called  Father  George  Hamilton  from  Alton  to  the  Cathedral  and 
replaced  him  by  Father  Donnelly.  Before  the  coming  of  Father 
Hamilton,  there  was  no  priest  at  the  Cathedral  who,  according  to 
Bishop  Kenrick's  judgment,  spoke  English  well. 

The  French  sermons  on  Sunday  afternoons  were  soon  given  up. 
The  young  generation  of  Creoles  had  been  Americanized  and  preferred 
English  to  French.  At  present  in  the  City  of  St.  Louis  the  Gospel 
is  being  preached  in  nearly  every  language  of  the  European  Continent, 
except  in  French. 

F.    G.    HOLWECK. 


^'  When,  in  1829,  F.  Van  Quickenborne  who  was  Vicar  General  of  the  diocese  of  St. 
Louis,  built  the  Jesuit  College,  Saulnier  suspecting  that  some  day  an  English  speaking  church 
would  be  connected  with  the  establishement,  in  a  letter  of  May  9,  1829,  most  earnestly 
warned  Bishop  Rosati:  "These  gentlemen  are  going  to  have  a  church;  in  town  rumours  cir- 
culate, that  the  English  now  soon  would  have  an  English  priest  who  would  preach  to  them 
every  Sunday:  Principiis  obsta,  scro  niedicina  parattir  [Resist  in  the  beginning,  medicine 
comes  too  late  J.  What  can  a  simple  priest  do  against  a  Vicar  General?"  Since  at  the  Cathe- 
dral the  Irish  received  but  little  encouragement,  a  chapel,  in  connection  with  the  Jesuit  col- 
lege, with  regular  instructions  in  English,  was  a  menace  to  the  Bishop's  church.  The  Flem- 
ings at  Florissant  learned  English  much  faster  than  the  French  of  the  diocesan  clergy.  Hine 
illae  lacrimae!  This  is  the  reason,  why  Father  Saulnier  wrote  to  Bishop  Rosati,  that  "all 
the  FJernings  who  ever  came  to  St.  Louis  have  caused  trouble." 


DU  BOURG 
AND  THE  BIBLICAL  SOCIETY 

(New  Orleans,  1813) 

Under  the  caption,  A  Bible  Distribution  among  the  Catholics 
of  Louisiana,  the  late  Martin  I.  J.  Griffin  recounted,  in  his  American 
Catholic  Historical  Researches  (July  1903,  pp.  123-125),  the  attempt 
made  in  1813  by  agents  of  the  Connecticut  and  Massachusetts  Mis- 
sionary Societies  to  foist  upon  the  unsuspecting  Creoles  of  New  Orleans 
French  and  Spanish  translations  of  the  New  Testament  published  by 
the  recently  created  British  and  Foreign  Bible  Society.  New  Orleans 
was  an  ungrateful  soil  for  the  Society  to  thrive  in ;  for  the  Creoles,  as 
a  whole,  though  rather  lukewarm  in  their  Catholicity,  were  ever  im- 
pervious to  protestant  proselytism.  The  incident,  therefore,  might  well 
be  let  pass  unnoticed  by  the  historian,  were  not  the  names  of  Father 
Anthony  de  Sedella  and  Louis  William  Du  Bourg  interwoven  in  the 
story;  the  conduct  of  both  men  in  this  occurrence  adds  a  welcome  indi- 
cation towards  the  estimate  to  be  formed  of  their  characters. 

Martin  Griffin's  article  was  based  solely  upon  the  account  of  the 
event  published  by  Samuel  I.  Mills,  one  of  the  Society's  agents ;  indeed 
it  was  scarcely  more  than  a  reprint  of  that  part  of  Mill's  Journal  relat- 
ing to  the  incident,  and  although  the  editor  wisely  abstained  from 
drawing  any  conclusions,  yet  the  story  made  the  reader  somewhat 
uneasy.  Audiatnr  et  altera  pars.  This  is  now  possible,  for  we  are  in 
possession  of  Du  Bourg's  side  of  the  question.  Having  the  independent 
testimony  of  the  two  principals,  we  are  able  to  sketch  more  completely 
and  fairly  this  curious  and  little  known  episode  of  Du  Bourg's  ad- 
ministratorship of  the  New  Orleans  Diocese. 

The  Rev.  Samuel  I.  Mills  was  a  Presbyterian  minister,  sent  by 
the  Connecticut  and  Massachusetts  Missionary  Societies  to  the  South- 
western part  of  the  United  States  to  get  information  about  its  religious 
condition  and  establish  Bible  Societies.  At  the  outset,  the  "Standing 
Committee  on  Missions,*'  formed  in  1805,  had  conceived  no  thought, 
it  seems,  of  proselytizing  among  those  "outside  the  pale;"  the  purpose 
of  the  assembly  being  rather  to  provide  for  the  many  Presbyterians 
scattered  through  the  newly-acquired  territory,  and  destitute  of  minis- 
terial help.  For  this  reason,  the  Synod  had  welcomed  the  establish- 
ment, at  Philadelphia,  of  an  American  branch  of  the  British  and 
Foreign  Bible  Society,  and  set  eagerly  to  the  work  of  distributing  the 
Scriptures.  By  its  agency  large  shipments  of  copies  of  the  Bible,  espe- 
cially of  the  New  Testament,  were  disposed  of  "among  the  hungry 

18 


DU  BOUEG  AND  THE  BIBLICAL  SOCIETY  19 

people  famishing  for  the  'bread  of  Hfe.'  "  ^  But  it  was  to  be  expected 
that  the  zeal  of  the  missionaries  would  soon  extend  beyond  the  pale  of 
presbyterianism  and  thirst  for  conquest.  Bible  distribution  was  for 
this  zeal  a  natural  outlet.  A  glib  tongue,  a  certain  gift  of  ingratiating 
himself  with  the  well  disposed  and  religiously  inclined  people,  the  dis- 
play of  deep  concern  in  the  spiritual  welfare  and  enlightenment  of  the 
simple  folk,  an  unctuous  speech  and  tone  of  voice  served  the  cause 
powerfully ;  in  a  short  while  the  preacher  offered  his  books ;  and,  as 
he  gave  them  gratis  —  supreme  token  of  his  disinterestedness  —  even 
those  of  his  hearers  who,  at  first,  had  listened  to  him  only  grudgingly, 
could  not  be  so  rude  as  to  refuse  the  present.  As  the  success  of  his 
ministry  was  measured  according  to  the  number  of  copies  which  he 
distributed,  glowing  reports  soon  reached  headquarters,  where  every 
heart  did  exult  in  the  glorious  prospect  "that  the  righteousness  of  Zion 
shall  go  forth  as  brightness,  and  the  salvation  of  Jerusalem  as  the  lamp 
that  burneth."  ^ 

Our  Rev.  Samuel  I.  Mills,  together  with  one  Rev.  Mr.  Smith, 
leaving  Natchez,  Miss.,  on  March  12,  1813,  arrived  in  New  Orleans 
on  the  19th.  At  once  two  glaring  facts,  which  the  preachers'  peculiar 
logic  could  not  help  linking  together  as  cause  and  effect,  stood  out 
prominently  before  their  bewildering  gaze :  the  benighted  Creoles  were 
woefully  ignorant  of  religion — at  least  of  that  type  of  religion  known 
to  the  New  Englanders — ;  and  no  wonder,  for  not  one  single  Bible 
could  be  found  anywhere  in  the  whole  ^city.  Here  was  a  virgin  soil, 
full  of  promise.  Without  delay  the  two  missionaries  bent  all  their 
efforts  to  exploit  it.  We  must  hear  the  tale  from  Mills'  own  lips,  as 
he  recounted  it  in  his  Journal.  ^ 

The  greater  part  of  the  inhabitants  are  French  Catholics,  ignorant  of 
almost  everything  except  what  relates  to  the  increase  of  their  property, 
destitute  of  Schools,  Bibles  and  religious  instruction. 

In  attempting  to  learn  the  religious  state  of  these  people,  we  were  fre- 
quently told  that  they  had  no  Bibles  and  that  the  priests  did  not  allow  of 
their  distribution  among  them.*    An  American,  who  has  resided  for  two  or 


*  I.  Daniel  Rupp.     An  original  History  of  the  Religious  Denominations  at  piesent  exist- 
ing in  the   United  States.    Philadelphia,   1844.    Presbyterian  Church,  p.   582. 

»  Op.   cit.,  p.   601. 

*  We  cite  this  Journal  as  quoted  by  Martin  I.   Griffin  in  the  above  mentioned  article. 

*  It  is  scarcely  necessary  to  point  out  the  gross  misstatement  lurking  under  this  mate- 
rially correct  affirmation.  Let  us  remember  that  Mills  is  speaking  of  the  French  Creoles, 
whose  priests  were  likewise  French.  It  is  materially  exact  that  the  French  clergy  did  not 
allow  of  the  distribution  of  the  Bibles  among  their  flocks;  the  reason  for  the  prohibition  was 
that  the  Bibles  offered  for  distribution  were  usually  the  publications  either  of  De  Barneville  s 
"Societe  biblique  catholique,"  founded  about  1719  (De  Barneville  was  a  notorious  Jansenist), 
or  of  the  "Societe  biblique  frangaise  de  Loudres."  founded  in  1792,  that  is,  translations  with- 
out notes,  and  with  an  heretical  taint.  That  the  Church,  even  the  French  clergy  did  not 
frown  upon  the  reading  of  the  Scriptures  in  the  vernacular,  is  sufficiently  evidenced  by  the 
large  number  of  editions  of  the  Bibles  of  Carrieres  and  of  Vence.  The  Church  s  position, 
on  this  question  of  modern  translations  of  the  Scriptures  for  the  use  of  the  Catholic  people, 
had  been,  not  many  years  before  the  events  narrated,  authoritatively  stated  m  a  letter  ot 
Pius  VI  to  Archbishop  Martini,  who  was  publishing  an  Italian  translation  of  the  Bible:  At 
a  time  that  a  vast  number  of  bad  books  are  circulated,  to  the  great  destruction  of  souls, 
you  judge  exceedingly  well,  that  the  faithful  should  be  excited  to  the  reading  of  the  Holy 
Scriptures;  for  these  are  most  abundant  sources,  which  ought  to  be  left  open  to  every  one, 
to  draw  from  them  purity  of  life  and  doctrine;  to  eradicate  the  errors  which  are  vyidely  dis- 
seminated in  these  corrupt  times.  This  you  have  seasonably  effected,  by  publishing  the 
sacred  writings  in  the  language  of  your  country,  so  as  to  place  them  in  the  reach  ot  all 
(April   1778). 


20  REV.  C.  L.  SOUVAY,  CM. 

three  years  at  a  flourishing  settlement  and  which  had  a  Catholic  Church, 
informed  me  that  he  had  not  seen  a  Bible  during  his  stay.  He  had  heard 
that  a  woman  from  New  York  had  lately  brought  one  into  the  place. 

Upon  our  arrival  at  New  Orleans  we  were  soon  made  acquainted  with 
a  few  religious  people.  .  .  .  We  found  tha-t,  in  order  to  have  the  Bible  cir- 
culated freely,  especially  among  the  Catholics,  the  consent  of  those  high  in 
office  must  be  obtained.  We  were  frequently  told  that  the  Catholic  priests 
would  by  no  means  favor  the  project.  We  were  referred  to  the  Father  An- 
tonio,* as  he  is  called,  who  has  greater  influence  among  those  of  his  order 
than  even  the  Bishop,  who  has  lately  arrived  from  Baltimore.^  If  the  con- 
sent of  the  former  could  be  obtained,  it  was  allowed  by  those  with  whom 
we  conversed,  that  much  might  be  done  towards  distributing  the  Scriptures 
among  the  French  Catholics.  We  took  a  convenient  opportunity  to  call 
upon  the  reverend  Father.  The  subject  was  mentioned  to  him.  He  said  he 
should  be  pleased  to  have  the  Bible  circulated  among  those  of  his,  order ; 
and  that  he  would  approve  of  the  translation  distributed  by  the  British  and 
Foreign  Bible  Society.  In  addition  to  this  he  said  he  would  aid  in  the  cir- 
culation of  the  Scriptures  should  an  opportunity  present.  We  inquired  of 
him  whether  the  priests  in  the  different  parishes  would  likewise  favor  the 
good  work.  At  this  inquiry  he  seemed  surprised,  and  answered,  "How 
can  you  doubt  it?  It  is  for  their  interest  to  circulate  the  Scriptures." 
Upon  this  point  our  sentiments  were  hardly  in  unison.  However  we  felt 
no  disposition  to  contradict  him. 

We  have  since  called  upon  the  Bishop.  He  also  gave  his  consent  and 
said  he  would  contribute  in  favor  of  the  infant  institution.  This  disposition 
of  the  Catholic  priests  to  circulate  the  Scriptures  has  very  much  surprised 
all  with  whom  we  have  conversed  on  the  subject  in  this  city.  The  priests 
acknowledge  the  nakedness  of  the  land.  Father  Antonio  gave  it  as  his 
opinion,  that  we  should  rarely  find  a  Bible  in  any  of  the  French  or  Spanish 
Catholic  families  in  any  of  the  parishes.  And  the  Bishop  remarked,  that  he 
did  not  believe  there  were  ten  Bibles  in  the  possession  of  all  the  Catholic 
families  of  the  State.  When  we  came  to  this  place  we  found  a  number  of 
French  Bibles  and  Testaments  had  been  sent  here  for  distributing  gratis, 
and  had  been  on  hand  for  some  time.  They  are  now  all  disposed  of  and 
repeated  inquiries  are  made  for  those  books  by  the  Catholics.  I  happened 
to  be  in  Mr.  Stackhouse's  store  a  short  time  since.  During  my  stay,  which 
was  short,  five  or  six  persons  came  in  inquiring  for  the  Bible  in  the  French 
language.  Mr.  Stackhouse  informed  me  that  if  he  had  50  Bibles  he  could 
dispose  of  them  at  once  to  the  Catholics. 

Such,  in  part,  was  the  report  sent  East  by  Mills.  No  stress  needs 
be  laid  upon  the  superficial  nature  of  the  information  given  by  the 
missionaries'  advisers  in  New  Orleans  as  to  the  exact  position  of  the 
Very  Rev.  Louis  W.  Du  Bourg  in  the  Diocese.  No  Catholic,  be  he 
even  of  the  party  which  strenuously  foug:ht  against  the  Administrator, 
would  ever  style  him  Bishop.  No  Catholic  either,  be  he  ever  so  poorly 
instructed,  could  state  that  the  priests  did  not  allow  of  the  distribution 
of  the  Bible  among  the  faithful.  This  is  simply  the  old  and  trite  accu- 
sation, ever  refuted,  but  persistently  repeated  of  protestantism  against 
the  wise  cautions  of  the  Church  in  this  matter.  Well  might  our  two 
Biblical  Society  agents  express  genuine  surprise  that  both  Father 
Anthony  and  "Bishop"  Du  Bourg  did  not  show  themselves  averse  m 
principle  to  the  distribution  of  bibles  among  the  Catholics;  this  sur- 
prise only  shows  how  completely  their  minds  were  possessed  by  the 
old  prejudice ;  and  that  the  prejudice  was  ineradicable,  Mills  manifests 

•  Father  Anthony  de  Sedella,  O.M.C.,  Pere  Antoine,  as  he  was  called,  the  Rector  of 
the  Cathedral. 

•  The  Very  Rev.  L.  W.  Du  Bourg,  Administrator  of  the  Diocese. 


DU  BOUKG  AND  THE  BIBLICAL  SOCIETY  21 

by  his  disbelief  of  Father  Anthony's  assurance  that  the  other  priests 
of  the  Diocese  were,  in  this  matter,  sharing  his  opinion. 

But  whatever  the  tenor  of  their  conversation  with  the  famous 
Capuchin,  and  whether  or  no,  the  question  of  principle  laid  aside,  he 
was  not,  as  to  the  appreciation  of  the  edition  presently  to  be  distributed, 
hoodwinked  by  the  two  preachers,  the  interview  with  Du  Bourg,  while 
courteous  and,  on  the  whole,  satisfactory  to  the  two  preachers,  was 
not  altogether,  however,  the  touching  unison  which  Mills  reports.  We 
even  understand  that  there  was  throughout  on  the  part  of  the  New 
Englanders  a  disingenuousness  which  succeeded  in  imposing  upon  un- 
suspecting Du  Bourg,  as  when  they  acknowledged  the  propriety  of  the 
Administrator's  approving  only  the  distribution  of  such  translations  as 
had  received  the  Catholic  Church's  sanction,  and  explicitly  declared  that 
their  purpose  was  "not  to  make  proselytes  to  any  denomination  of 
Christians,  but  to  afford  to  each  of  them  the  means  of  reading  the 
Divine  Word  in  a  manner  consistent  with  their  own  religious  prin- 
ciples." How  insincere  these  protestations,  when  Mills  and  his  partner 
must  be  cognizant  that  the  French  translation  they  were  endeavoring 
to  circulate  was  Calvin's  rendition,  one  justly  abhorred  by  the  Catholic 
Church  authorities ! 

The  two  preachers  lost  no  time  in  sending  to  their  patrons  of  the 
Missionary  Society  tlieir  report  of  the  wonderful  success  obtained  both 
with  the  Catholic  priests  in  charge  of  the  Church  in  New  Orleans,  and 
in  the  matter  of  Bible  distribution ;  nor  was  the  Missionary  Society 
slow  in  giving  wide  and  loud  publicity  to  this  report.  With  what  pain- 
ful astonishment  it  was  received  by  the  Catholic  Clergy  in  the  Eastern 
States,  who  were  fully  conversant  with  the  nature,  policy  and  methods 
of  the  Biblical  Society,  and  cognizant  of  what  kinds  of  versions  the 
Society  was  endeavoring  to  poison  Catholic  minds  with,  may  easily  be 
surmised.  Du  Bourg's  friends  in  Maryland  at  once  warned  him  of 
the  abuse  made  of  his  name ;  and  to  the  friendly  warning  thus  sent  by 
Father  Simon  Brute  we  owe  the  letter  of  explanation  written  by  the 
Administrator.  Usually  Du  Bourg  used  the  French  language  in  cor- 
responding with  his  dear  friend  of  Mount  St.  Mary's ;  but  this  time 
he  wrote  in  English,  so  that  Brute  might  give,  if  needs  be,  proper  cir- 
culation to  his  letter. 

Pointe  Coupee,  Lower  Louisiana,  September  13,  1814J 
Rev.   Simon  Brute  — 

Your  esteemed  favour  of  the  lOth.  of  July  last,  my  very  dear  Friend, 
reached  me  only  yesterday  at  this  place,  in  the  course  of  my  visit  thro'  a 
part  of  the  Diocese,  having  been  detained  and  even  opened  somewhere  on 
its  way.  The  circumstance  mentioned  in  it,  had  already  been  communicated 
to  me  from  another  quarter.  But  not  conceiving  it  to  be  of  a  nature  capable 
of  creating  any  serious  alarm,  I  had  bestowed  upon  it  but  transient  atten- 
tion. The  degree  of  importance  which  you  appear  to  attach  to  it,  induces 
me  now  to  give  you,  as  far  as  my  recollection  will  afford,  a  detail  of  the 
transaction  which  may  have  given  rise  to  the  publication  by  which  your 
attention  has  been  so   forcefully  engaged  — 

Early  in  the  year  1813,  two  Baptist*  Missionaries,  whose  names  at  pres- 
ent escape  my  memory,  on  a  visit  to  the  city  of  New  Orleans,  were  intro- 


'  The  original  of  this  letter  is  in  the  Catholic  Archives  of  America.  University  of  Notre 
Dame,  Ind.,  in  the  Box  labelled  Bishops  and  Archbishops  of  New  Orleans,  No.  8  of  the  Let- 
ters of  Bishop  Du  Bourg. 


22  REV.  C.  L.  SOUVAY,  CM. 

duced  to  me  by  a  common  friend,  requesting  my  countenance  on  their 
project  for  circulating  thro'  the  extent  of  my  Spiritual  jurisdiction,  French 
and  Spanish  translations  of  the  Holy  Scriptures.  —  My  answer  to  them 
was,  in  the  first  place,  that  a  promiscuous  reading  of  all  the  books  of 
Scripture  was  uniformly  viewed  by  the  Catholic  Church  as  more  likely  to 
prove  injurious  than  beneficial,  particularly  to  the  uninformed  part  of 
Christians,  and  more  especially  to  such  as  were  wholly  left  to  their  own 
sense  of  them.  They  did  not  express  any  marked  difference  of  opinion 
from  me  in  this  respect.  I  then  proceeded  to  manifest  my  earnest  wish 
that  copies  of  the  New  Testament  might  be  circulated  among  the  laity  of 
this  Diocese :  but  observed  that  no  translation  of  the  same  would  ever 
receive  my  countenance,  that  had  not  the  approbation  of  the  Church,  to 
whom  alone  it  was  our  belief  that  the  interpretation  of  Scriptures  essentially 
appertained.  The  Gentlemen  appeared  to  be  sensible  of  the  propriety  of 
this  proviso  from  a  man  in  my  station.  Their  views,  apparently,  and  even 
professedly,  were  not  to  make  proselytes  to  any  denomination  of  Christians, 
but  to  afford  to  each  of  them  the  means  of  reading  divine  Word,  in  a 
manner  consistent  with  their  own  religious  principles.  —  I  did  not  there- 
fore suspect  that,  undertaking  to  print  French  and  Spanish  translations  of 
the  Sacred  Books,  for  the  avowed  purpose  of  disseminating  them  thro' 
countries  entirely  catholic,  they  could  harbour  an  idea  of  departing  from 
those  fair  and'honourable  principles,  by  choosing  any,  that,  far  from  having 
received  the  sanction  of  their  church,  had  on  the  contrary  been  inured  with 
her  stigmas.  It  was  under  that  impression  I  cursorily  examined  a  copy  of 
a  French  New  Testament,  with  which  they  presented  me.  The  circumstance 
of  its  being  professedly  reprinted  from  a  Paris  edition,  connected  with  my 
implicit  confidence  in  the  gentlemen,  and  the  short  time  allowed  for  that 
examination,  prevented  it  from  being  as  minute  as  it  should  have  been.  I 
compared  it  however  in  many  of  the  most  important  places  with  the  original 
text,  and  finding  them  to  accord,  I  was  induced  to  believe  the  translation 
to  be  a  Catholic  one.  /  freely  acknowledge  I  was  too  precipitate  in  that 
judgment.  —  I  did  not  however,  as  you  assert,  probably  on  the  report  of 
the  Gentlemen,  subscribe  for  or  verbally  engage  any  number  of  copies, 
and  it  was  not  till  the  Missionaries  had  left  the  place,  which  happened  a 
very  few  days  after  our  second  interview,  that  on  a  closer  investigation, 
I  discovered  it  to  be  Calvin's  Genevan  translation.  I  am  sorry  the  Gentle- 
men have  thus  exposed  themselves  ;  and  I  authorize  you  to  publish,  if  you 
deem  it  at  all  necessary  for  my  vindication  and  that  of  our  doctrines, 
that,  whatever  inclination  I  may  have  manifested  to  them  of  being  friendly 
to  their  design,  was  founded  upon  my  entire  conviction  that  they  would  act 
conformably  to  the  principles  I  had  laid  down,  and  from  which  I  will  never 
depart  — 

As  to  the  compliment  they  pay  to  my  liberality,  for  condescending  to 
receive  the  Bible  from  Protestant  hands,  if  it  means  anything  else  than  a 
disposition  in  me  to  support  any  measure  calculated  to  promote  general 
good,  without  infringing  upon  any  of  those  rules,  which  as  a  Member  and 
Pastor  of  the  Cath.  Church  I  am  bound  to  enforce,  by  whomsoever  such 
a  measure  may  be  proposed,  it  certainly  cannot  entitle  the  Gentlemtn  to  my 
acknowledgments.  It  is  well  known,  that,  for  fifteen  centuries  previous  to 
the  birth  of  the  first  Protestant,  the  Bible  was  the  exclusive  treasure  of 
the  Roman  Cath.  Church.  From  her  hands  unquestionably  have  Protestants 
received  it;  upon  her  authority  alone  can  they  themselves  be  certain  that 
it  is  the  pure  and  unadulterated  word  of  God, — and  that  authority,  of  which 
the  Reformation  cannot  have  divested  her,  at  least  in  our  eyes,  is  still,  and 
ever  will  be,  the  sole  and  unshaken  foundation  of  our  profound  veneration 
for  the  sacred  volume  —        I  am  cordially,  my   Dear   Sir, 

Your  invariable   friend 

Wm.  Du  Bourg,  Adminis. 

Apostolic  of  Louisiana. 


»  The  Administrator's  memory  is  here  at  fault,  unless  he  had  been  from  the  beginning 
under  a  misapprehension  in  regard  to  the  protestant  denomination  of  Mills  and  his  com- 
panion. This  slight  misstatement  does  not  render  the  present  account  less  trustworthy  than 
that  of  Mills  calling  Du  Bourg  "Bishop." 


DU  BOURG  AND  THE  BIBLICAL  SOCIETY  23 

A  few  lines  in  French  follow  this  long  letter ;  they  are  devoted  to 
personal  news.  Then  the  Administrator,  reverting  to  the  subject  of 
the  above  communication,  adds  : 

I  need  only  tell  you  to  make  of  the  above  whatever  use  you  may  deem 
fit,  avoiding,  however,  as  much  as  possible,  a  paper  war,  which,  owing  to 
the  diflficulties  inherent  in  my  situation  in  this  city,  cannot  be  but  most  un- 
desirable. 

No  one  will  deny  that  this  letter  of  Du  Bourg  to  Brute,  though 
written  with  an  apologetic  view,  is  worthy  of  at  least  as  much  credence 
as  the  report  of  Mills,  written  with  a  view  to  extol  his  missionary 
achievements. 

We  grant  that  the  Administrator  of  the  Louisiana  Diocese,  as  he 
humbly  acknowledges,  was  too  hasty  in  the  judgment  which  he  passed, 
after  a  too  summary  examination,  upon  the  edition  of  the  New  Testa- 
ment spread  by  the  Biblical  Society.  This  New  Testament  from  Du 
Bourg's  description,  was  Olivetan's  French  rendering,  revised  and  ap- 
proved by  the  "Venerable  Company"  of  the  pastors  and  Professors  of 
Geneva:  Bertram,  Beza,  de  la  Faye,  Jacquemot,  Rotan  and  Simon 
Goulart.  "The  circumstance  of  its  being  professedly  reprinted  from 
a  Paris  edition,"  would  not  have  misled  a  more  wary  critic,  for  there 
were  several  Paris  editions  of  the  Genevan  Bible.  But  Dr.  Du  Bourg's 
unsophisticated  heart,  incapable  of  suspecting  deceit  in  others,  because 
he  himself  was  incapable  of  deceit,  or,  as  he  puts  it,  his  "implicit  con- 
fidence in  the  gentlemen,"  was  mainly  responsible  for  the  mistake. 

But  of  mistakes  there  was  none  regarding  the  principles.  Not  a 
jot  would  the  Administrator  waver  on  the  point  that  any  version  of 
the  Scriptures  to  be  put  in  the  hands  of  Catholics  should  have  the 
Church's  sanction  and  approval.  In  vain  did  Mills  try  to  construe  his 
language  as  meaning  "he  would  contribute  in  favor  of  the  infant  insti- 
tution" ;  he  had  never  expressed  any  more  than  "a  disposition  to  sup- 
port any  measure  calculated  to  promote  general  good,  ...  by  whom- 
soever such  a  measure  may  be  proposed,"  provided  that  such  a  measure 
should  in  no  way  "infringe  upon  any  of  the  rules,  which  as  a  Member 
and  Pastor  of  the  Cathohc  Church  he  was  bound  to  enforce."  How 
genuinely,  therefore,  did  "the  gentlemen"  appear  "to  be  sensible  of 
this  proviso  from  a  man  in  his  station,"  we  must  leave  undecided ;  but 
their  peddling  among  Catholics  a  French  version  of  the  Scriptures  dis- 
tinctly and  justly  hateful  to  Catholic  Church  authorities  brands  as 
insincere  their  pretension  "to  afford  to  each  of  them"  (the  Christians) 
"the  means  of  reading  the  Divine  Word,  in  a  manner  consistent  zvith 
their  own  religious  principles."  And  in  view  of  this  to  asseverate,  as 
they  did,  that  their  purpose  was  not  "to  make  proselytes  to  any  denom- 
ination of  Christians,"  may  well  be  qualified  as  a  capital  piece  of 
double-dealing:  they  might  not,  indeed,  care  to  make  proselytes  to 
any  protestant  sect,  provided  they  succeeded  in  de-Catholicizing 
Catholics. 

Two  years  later.  Mills  was  again  in  New  Orleans  on  behalf  of  the 
Bible  Society.    This  second  visit  was  made  some  two  weeks  after  the 


24  REV.  C.  L.  SOUVAY,  CM. 

solemn  Te  Deurn  celebrated  at  the  St.  Louis  Cathedral  in  honor  of  Gen. 
Jackson's  victory  of  New  Orleans  (January  23),  "the  gentlemen" 
arriving  in  the  city  on  February  10.  They  now  had  a  liberal  supply  of 
bibles,  and  at  once  began  the  distribution  among  the  wounded  Ameri- 
can and  English  soldiers,  the  prisoners,  and  the  people.  Once  more 
we  turn  to  Mills'  report,  describing  the  aid  readily  given  to  the  work 
by  Father  Anthony,  and  the  attitude  of  the  Administrator. 

Some  more  than  two  years  ago,  the  Reverend  Father^  engaged  to  assist 
in  the  distribution  of  French  Bibles  and  Testaments.  Soon  after  I  arrived 
in  the  city  I  called  upon  him  in  company  with  Mr.  Hennan.  We  informed 
him  that  the  Testaments  had  been  received  from  the  Managers  of  the  Phila- 
delphia Bible  Society  and  presented  him  with  a  number  of  copies.  He  ex- 
pressed his  great  satisfaction  and  repeatedly  invoked  the  blessing  of  God 
on  the  donors.  He  observed,  that  God  would  certainly  bless  the  generous, 
pious  men,  who  had  exerted  themselves  to  give  to  the  destitute  His  holy 
word.  He  expressed  his  desire  to  obtain  an  additional  number  of  copies, 
and  engaged  that  he  would  make  the  most  judicious  distribution  of  them 
in  his  power.  He  remarked  that  he  would  give  them  to  those  persons  who 
would  be  sure  to  read  them  through. 

After  our  visit  to  Antonio,  his  attendant^"  called  for  two  or  three  copies 
of  the  Testament.  The  man  who  attends  at  the  CathedraU^  was  anxious  to 
receive  one.     His  choir  of   singers  likewise  requested  a  supply. 

Soon  after  the  distribution  of  the  Testaments  commenced,  Mr.  Hennan 
called  upon  Mr.  Dubourg,  the  administrator  of  the  Bishopric,  and  informed 
him  that  the  Testaments,  printed  by  the  Managers  of  the  Philadelphia  Bible 
Society,  had  been  received  and  that  some  copies  had  been  given  to  the 
people.  The  Bishop  observed  that  he  had  been  made  acquainted  with  the 
circumstances  by  some  of  his  people,  who  had  called  upon  him  to  ascertain, 
whether  he  would  advise  them  to  receive  the  Testaments.  He  added,  that 
as  they  were  not  of  the  version  authorized  by  the  Catholic  Church,  he  could 
not  aid  in  the  distribution  of  them.  When  the  distribution  of  the  Testa- 
ments in  the  convent  was  suggested,  the  Bishop  remarked,  that  the  parents 
of  the  children  who  received  instruction  at  the  place  were  at  liberty  to 
furnish  them  if  they  thought  best. 

I  had  myself  an  interview  with  the  Bishop;  during  his  conversation 
he  expressed  to  me  his  regret  that  the  Roman  Catholic  version  of  the  Tes- 
tament printed  at  Boston  in  1810  had  not  been  followed,  rather  than  the 
version  printed  by  the  British  and  Foreign  Bible  Society.  He  observed, 
however,  that  he  should  prefer  to  have  the  present  version  of  the  Testament 
in  the  possession  of  the  people,  rather  than  have  them  remain  entirely  igno- 
rant of  the  Sacred  Scriptures. 

In  the  light  of  the  clear  and  uncompromising  statement  of  prin- 
ciples contained  in  the  letter  of  Du  Bourg  to  Brute,  we  cannot  hesitate 
to  believe  that  Mills'  report  of  Hennan's  interview  with  the  Adminis- 
trator has  emasculated  the  latter's  declaration.  To  say  that  "he  could 
not  aid  in  the  distribution  of  the  Testaments."  is  perhaps  very  cleverly, 
but  probably  not  very  exactly  describing  the  attitude  of  the  prelate. 
We  may  understand,  too,  what  kind  of  "regret"  he  must  have  ex- 
pressed to  Mills  himself  that  "the  Roman  Catholic  version  of  the  Tes- 
tament printed  at  Boston  in  1810  had  not  been  followed"  by  the  Phila- 
delphia publishers;    and    it    is    an    easy  enough  task  to  reduce  to  its 


•   Father  Anthony. 

"  Father  Kuana. 

*'  Possibly  the  sacristan,  or  beadle. 


DU  BOUEG  AND  THE  BIBLICAL  SOCIETY  25 

genuine  proportions  the  statement  that  "he  should  prefer  to  have  the 
present  version  of  the  Testament  in  the  possession  of  the  people,  rather 
than  have  them  remain  entirely  ignorant  of  the  Sacred  Scriptures." 

At  all  events,  it  will  not  be  amiss  to  note  here  the  difference  be- 
tween the  procedure  adopted  by  Mills  and  his  associate  in  1815,  and 
their  conduct  in  1813.  At  the  time  of  their  first  visit,  they  had  begun 
by  asking  the  Administrator's  consent  to  distribute  the  Scriptures 
amongst  Catholics;  in  1815,  they  first  distribute  their  wares,  and  then 
go  to  see  the  Administrator.  It  can  scarcely  be  alleged  they,  this  time, 
proceeded  to  the  distribution  by  virtue  of  the  consent  given  two  years 
before,  as  that  consent  was  qualified  by  the  proviso  that  the  version 
be  one  approved  by  the  Church.  It  must  be  concluded,  therefore,  that 
the  agents  of  the  Biblical  Society,  who  undoubtedly  knew  the  unreceiv- 
ableness  of  the  version,  had  not  a  clear  conscience,  and  thought  it  wiser 
to  put  the  Administrator  face  to  face  with  the  fait  accompli.  One 
cannot  fail  to  appreciate  the  finely  pointed  reply  of  the  prelate  —  the 
almost  imperceptible  irony  of  which  both  missionaries  seem  to  have 
failed  to  catch — ,  on  being  advised  that  the  Bible  distribution  had  been 
commenced.  Most  curious  and  illuminating  it  would  certainly  be  to 
know  whether  the  bible-peddler  was  told  of  the  answer  made  by  Du 
Bourg  to  those  who  inquired  "whether  he  would  advise  them  to  receive 
the  Testament" ;  and  if,  as  we  are  inclined  to  believe,  Du  Bourg  made 
known  his  answer,  why,  we  are  wondering,  was  it  not  entered  into  the 
report  of  the  interview  ? 

To  close  this  sketch  of  the  episode,  just  one  word  on  the  conduct 
of  Father  Anthony  de  Sedella  in  this  aflfair :  it  stands  in  striking  con- 
trast to  that  of  the  Very  Rev.  William  L.  Du  Bourg.  Much  as  we  may 
discount  Mills'  account,  and  even  if  we  credit  to  the  naturally  high- 
keyed  tone  of  thought  and  expression  of  Spanish  mind  the  repeated 
invocation  of  the  blessing  of  God  upon  the  generous,  pious  men  who 
had  exerted  themselves  to  give  to  the  destitute  His  holy  Word ;  still 
there  will  and  must  remain  the  fact  that  the  Capuchin  Rector  of  the 
Cathedral  of  New  Orleans  gave  his  unreserved  approval  to  the  mis- 
sionaries of  the  Bible  Society  and  to  their  work.  If  he,  a  Spaniard 
by  birth,  was  ignorant  of  the  heretical  origin  and  bias  of  the  Genevan 
French  Bible,  he  at  least  should  have  known  the  value  of  the  Spanish 
translations  of  Cassiodore  de  Reina  and  Cyprian  de  Valera.  Not  only 
did  he  make  no  inquiries  as  to  what  versions  were  used  in  the  Phila- 
delphia editions,  but  he  laid  down  no  such  conditions  for  his  support 
of  the  Bible  agents,  he  stated  no  such  reservations  of  principles  as 
Du  Bourg  was  careful  to  emphasize.  This,  on  the  part  of  a  Doctor  of 
Divinity — for  such  Pere  Antoine  is  said  to  have  been^^ — ,  is  a  lack  of 
theological  acumen  most  regrettable  in  one  who  should  be  the  intellec- 
tual leader  of  the  flock  and  the  watchful  guardian  of  their  faith. 

Charles  L.  Souvay,  CM. 


"  C.  M.  Chambon,  In  and  Around  the  Old  St.  Louis  Cathedral  of  New  Orleans,  p.  48. 


AN   APPEAL 

HISTORICAL  MATTER  DESIRED 
by  the  Catholic  Historical  Society  of  St.  Louis 

Books  and  pamphlets  on  American  History  and  Biography, 
particularly  those  relating  to  Church  institutions,  ecclesiastical 
persons  and  Catholic  lay  people  within  the  limits  of  the  Louisiana 
Purchase ; 

Old  newspapers ;  Catholic  modern  papers ;  Parish  papers, 
whether  old  or  recent : 

IVe  zvill  highly  appreciate  the  courtesy  of  the  Reverend 
Pastors  who  send  us  regularly  their  Parish  publications; 
Manuscripts ;  narratives  of  early  Catholic  settlers  or  relating 
to  early  Catholic  settlements  ;  letters : 

In  the  case  of  family  papers  which  the  actual  owners 
zvish  to  keep  in  their  possession,  zve  shall  be  grateful  for 
the  privilege  of  taking  copies  of  these  papers; 
Engravings,  portraits,  Medals,  etc ; 

In  a  word,  every  object  whatsoever  which,  by  the  most  liberal 
construction,  may  be  regarded  as  an  aid  to,  or  illustration  of  the 
history  of  the  Catholic  Church  in  the  Middle  West. 

Contributions  will  be  credited  to  the  donors  and  preserved 
in  the  Library  or  Archives  of  the  Society,  for  the  use  and  benefit 
of  the  members  and  other  duly  authorized  persons. 

Communications  may  be  addressed  either  to  the  Secretary, 
or  to  the  Librarians  of  the 

Catholic  Plistorlcal  Society  of  St.  Louis, 

^  209  Walnut  Street,  St.  Louis,  Mo. 


26 


NOTES 


HISTORICAL 

Our  appreciated  contributor,  the  Rev.  Lawrence  J.  Kenny,  S.J.,  of 
St.  Louis  University,  last  June  roused  to  an  uncommon  degree  the 
interest  of  the  College  Department  of  the  Catholic  Educational  Asso- 
ciation by  his  paper  entitled  "Preserve  the  Records."  It  had  been  to 
us  a  great  disappointment  when  we  did  not  find  this  paper  in  the  volu- 
minous Report  of  the  Proceedings  of  the  meeting.  Our  disappointment, 
however,  lasted  but  a  short  time;  and  we  have  just  experienced  a  keen 
pleasure,  which  we  are  sure  was  shared  in  by  many,  on  reading  in  the 
February  Bulletin  of  the  Association  (pp.  7-18)  the  twelve  well-digest- 
ed, illuminating  and  genial  pages  of  Father  Kenny.  Miiltum  in  parvo 
seems  to  be  his  motto ;  and  as  he  has  mastered  the  secret  of  stripping 
science  of  the  cumbersome  trappings  of  so-called  technicalities,  and  is 
an  expert  in  treating  grave  subjects  in  a  most  attractive  way,  we  cherish 
the  hope  that  his  plea,  voicing  so  well  the  earnest  appeal  of  History's 
devoted  students,  will  find  an  echo  in  the  minds  of  the  many  who  can 
so  easily,  with  a  mite  of  good  will  aid  the  cause  of  preserving  and  mak- 
ing known  the  documentary  relics  of  a  past  worth  preserving  and 
knowing.  And  let  them  not  forget  that  to-day's  present  will  to-morrow 
have  lapsed  into  the  past. 


Speaking  of  the  "fuller  Catholic  co-operation"  for  which  "not  a 
few  historical  societies  in  the  large  cities  and  State  capitals  are  eager 
to-day,"  Father  Kenny  justly  emphasizes  how  pleased  such  societies 
would  be  "if  the  churches  that  have  made  service  flags  and  service  lists 
would  deposit  these  with  them."  Repeatedly  did  we  ourselves  sound 
in  the  pages  of  the  Review  a  like  appeal  on  behalf  of  our  own  Catholic 
Historical  Society  of  St.  Louis.  We  are  happy  to  record  that  our 
trumpet  call  was  heard.  Now,  thanks  to  the  exertions  of  the  Right 
Rev.  Chancellor  of  the  Archdiocese,  Msgr.  John  J.  Tannrath,  and  the 
co-operation  of  the  Reverend  Clergy,  we  are  in  possession  of  a  bulky 
volume  containing  the  list  of  the  Catholic  men  from  the  Archdiocese  of 
St.  Louis  in  the  service  of  the  United  States  during  the  zvar  luith  Ger- 
many and  Austria,  1917-1919.  This  is  very  well.  Historians,  however, 
are  ever  insatiable :  they  presently  suggest  that  the  good  work  should 
not  stop  here.  As  their  desire  is  neither  beyond  the  limits  of  reason- 
ableness nor  impossible  of  attainment,  we  may  be  permitted  to  express 
aloud  what  they  say  in  a  timid  whisper.  Upon  almost  every  parish 
service  flag  golden  stars  were  glimmering ;  among  the  Catholic  men  in 
the  service,  not  a  few  were  gassed  or  wounded ;  many  distinguished 

27 


28  NOTES 

themselves  and  have  reiceved  pubHc  acknowledgment  of  their  bravery 
from  our  or  from  foreign  governments.  Side  by  side,  therefore,  with 
the  roll  of  honor  of  the  young  men  who  responded  to  the  country's  call 
does  it  not  seem  meet  that  we  should  keep  a  special  memory  of  those 
brave  among  the  brave  ?  A  note  in  the  list,  paper  clippings  containing  the 
mention  of  noble  deeds,  copies  of  public  testimonials  may  thus  become 
a  precious  and  most  welcome  supplement  to  the  volume  above  men- 
tioned. 


A  brave  among  the  brave,  "a  knight  without  fear  and  without  re- 
proach, a  born  soldier,  a  born  leader,  with  a  definite  trenchent  decision 
in  his  manner  and  in  his  talk  that  inspired  confidence  and  cast  out  fear," 
such  was  the  Right  Rev.  Msgr.  Patrick  W.  Tallon,  who  departed  this 
life  on  January  15.  Others  have  ably  pictured  and  will  yet  picture  the 
sterling  qualities  of  the  man  and  of  the  priest,  faithful  always,  and  in 
all  and  to  all ;  they  have  recalled  and  will  yet  recall  the  staunchness  of 
character  of  that  man  of  strong  sympathies  who  came  forth  "with  the 
word  duty  seared  into  his  soul."  Suffice  to  us  here  to  record  the  mem- 
ory of  his  relation  to  the  Catholic  Historical  Society  of  St.  Lonis^ 

He  never  made  pretence  to  be  an  historian,  not  even  a  lover  of 
history.  He  disliked  self-display;  yet  how  easily  he  could  assimilate 
the  facts  and  spirit  of  times  long  since  gone  by,  he  unwittingly  mani- 
fested on  occasions  as,  for  instance,  in  his  masterful  sermon  preached 
at  the  new  Cathedral  on  the  6th  of  January,  1918,  at  the  centennial  of 
Bishop  Du  Bourg's  coming  to  St.  Louis.  We  cite  this  instance  because, 
being  the  most  recent  and  his  last  public  appearance  in  the  pulpit  at  a 
solemn  function,  it  is  still  in  the  memory  of  all.  But  how  often  before 
had  he  not  evinced,  in  more  or  less  solemn  occasions,  that  facility  to 
marshal  the  facts  of  history  and  make  them  subserve  the  moral  aims 
of  the  teacher  of  Christian  truth?  No  one  who  is  not  a  steady  and 
loving  worshipper  at  history's  shrine  can  thus  freely  draw  from  its 
treasures.  We  know,  indeed,  that  the  best  hours  which  Father  Tallon 
spent  in  his  library  were  the  many  devoted  to  tete-a-tete  with  the 
writers  of  history;  a  mere  glance  at  their  tomes  on  the  library 
shelves  revealed  to  the  onlooker  a  habitual  and  thorough  perusal  of 
these  volumes.  Nor  were  Father  Tallon's  historical  tastes  confined  to 
the  far-away  past  of  far-away  lands  and  nations.  As  neither  his  physi- 
cal appearance  nor  his  mind  bore  any  of  the  wrinkles  which  we  usually 
associate  with  the  Biblical  threescore  and  ten  years  of  age,  his  tenacious 
memory,  stocked  with  a  wealth  of  interesting  reminiscences,  could  span 
back  many  years.  He  had  known  at  first  hand  men  and  conditions  now 
reputed  to  belong  to  another  age,  and  he  could  revert  to  this  past  age 
without  ever  faUing  into  the  unamiable  mood  of  the  laudator  tempor- 
is  acti.  He  had  been  in  sympathy  with  those  men  and  conditions,  but 
was  as  much  in  sympathy  with  the  men  and  condition  of  this  our  time, 
with,  however,  a  legitimate  and  most  praiseworthy  desire  that  the  good 
accomplished  at  other  times  should  survive,  and  that  the  men  and  con- 
ditions of  those  times,  so  fraught  with  precious  lessons  for  ours,  should 


NOTES  29 

pass  truly  into  the  realm  of  history  and  not  be  buried  into  the  sepulchre 
of  oblivion. 

Shall  we  wonder,  then,  that  the  very  first  word  breathed  anent 
the  organization  of  a  Catholic  Historical  Society  should  have  touched 
a  responsive  chord  in  Msgr.  Tallon's  soul  and  at  once  should  find  in 
him  a  zealous  apostle  ?  Not  only  did  he  second  with  his  habitual  enthu- 
siasm the  rnotion  which  resulted  in  the  foundation  of  the  Catholic  His- 
torical Society  of  St.  Louis,  and  become  one  of  the  charter  members  of 
the  new-born  society,  but  he  evinced  his  unflagging  interest  in  its  work 
by  every  means  at  his  command,  especially  in  his  capacity  as  Chairman 
of  the  Committee  on  Membership ;  and  so  long  as  his  health  permitted 
no  one  was  ever  more  faithful  in  attending  its  meetings. 

It  was  but  meet  and  just,  therefore,  that  the  Executive  Committee 
should,  at  its  first  meeting  after  his  death,  voice  the  wish  that  a  formal 
tribute  be  paid  by  the  society  to  his  memory.  We  herewith  subjoin  the 
resolutions  drawn  up  in  pursuance  of  this  wish,  and  approved  unani- 
mously at  the  following  (March)  meeting  of  the  Historical  Society: 

WHEREAS,  The  Catholic  Historical  Society  of  St  .Louis  has  been  deprived 
by  the  decease  of  the  Right  Reverend  Monsignor  Patrick  W.  Tallon,  of  a  charter 
member  and  an  ardent  promoter  of  the  Society;  and, 

WHEREAS,  The  members  of  the  Society,  individually  have  lost  by  his 
death  a  genial  companion  and  friend;  therefore,  be  it 

RESOLVED,  That  the  Society  at  its  meeting  this  day,  the  Feast  of  St. 
Patrick,  give  this  formal  expression  of  its  regret  and  the  deep  sorrow  of  its  mem- 
bers for  one  who  was  in  every  way  so  worthy  of  their  love  and  respect;  one 
whose  upright  and  noble  life  was  a  standard  of  emulation  to  all. 

RESOLVED,  That  a  copy  of  these  resolutions  be  inscribed  on  the  records 
of  the  Society  and  published  in  the  next  issue  of  the  St.  Louis  Catholic  Historical 
Review. 

Rt.  Reverend  J.  J.  Tannrath, 
Edward  Brown, 

Committee. 


Another  loss  occurred  since  the  writing  of  the  Notes  for  our  last 
issue  must  also  be  recorded  here — we  mean  to  speak  of  the  disappear- 
ance of  the  St.  Louis  Republic,  which  passed  out  of  existence  on  De- 
cember 4,  1919,  after  a  career  of  one  hundred  and  twelve  years.  To 
remark  that  newspapers  have  rapidly  won  to  themselves  a  place  of 
prominence  among  history's  richest  sources  of  information,  is  in  itself 
a  trite  enough  statement ;  however,  when  a  newspaper  has  for  one  hun- 
dred and  twelve  years  been  identified  with  a  great  American  city  like 
St.  Louis,  and  recorded  day  by  day  the  pulse  of  its  life  and  varying 
moods  and  wonderful  development,  what  a  unique  treasure  to  history 
must  the  files  of  such  a  newspaper  be !  We  cannot  do  better  than  quote 
here  in  this  connection  some  lines  from  the  Editorial  announcing  to  the 
surprised  public  of  St.  Louis  the  passing  of  the  city's  veteran  news- 
paper : 

One  hundred  and  twelve  years  ago  the  Republic  was  born.  There  was  a 
fringe  of  well-settled  country  along  the  Atlantic  Coast.  Villages  were  springing 
up  in  the  wilderness  that  was  to  be  the  Middle  West,  the  Louisiana  Purchase 
had  been  negotiated  five  years  before,  while  the  West  and  Southwest  were  foreign 
soil. 


30  NOTES 

_  The  country  was  still  finding  itself,  still  learning  how  to  make  the  Consti- 
tution work,  still  an  experiment.  The  War  of  1812  was  yet  to  be  fought,  the 
Mexican  War  was  not  dreamed  of,  and  while  the  seeds  that  made  Civil  War 
were  sown,  no  premonition  of  the  great  event  troubled  the  people. 

Through  those  stirring  times  The  Republic,  under  one  name  or  another, 
chronicled  the  events  that  make  the  history  of  the  United  States,  and  continued 
to  do  so  through  the  wonderful  period  of  national  growth  that  brought  the 
United  States  up  to  the  Great  War  the  most  powerful  nation  in  the  world. 

And  while  The  Republic  consciously  and  purposefully  recorded  the  story  of 
the  years,  its  very  character  and  make-up  unconsciously  reflected  the  revolution- 
ary processes  which  transformed  the  land  from  a  country  of  agricultural  pioneers 
to  a  complex  organization  bound  together  with  railroads,  steamships,  telegraph 
and  telephone  lines.  The  isolated  village  of  1808  waited  months  and  months  for 
news  that  comes  now  in  an  hour.  The  horizon  of  the  people  who  dwell  in  the 
Mississippi  Valley  was  broadened  in  that  time  from  the  confines  of  the  scattered 
communities  where  pioneering  Americans  lived  until  the  great  events  of  the 
whole  world  were  carried  to  the  homes  of  the  people  every  day  in  The  Republic 
and  were  matters  of  daily  comment.  To  keep  up  with  the  widening  field,  the 
business  of  journalism  itself  was  transformed.  Dailies  succeeded  weeklies,  the 
patient  hand  compositor  laid  down  his  "stick"  and  learned  the  typesetting  ma- 
chine, the  little  hand  press  became  a  roaring  monster  of  steel  driven  by  steam. 

In  view  of  such  a  long  career,  pity  'tis  that  nowhere,  that  we  know 
of,  is  to  be  found  a  complete  collection  of  the  paper.  All  students  of 
the  past  of  St.  Louis  will  long  join  in  lamenting  on  this  account  the  late 
birth  of  historical  societies,  and  the  fact  that  none  of  the  city's  early 
citizens  had  the  foresight  to  anticipate  the  advent  of  these  societies,  and 
garner  up  for  the  benefit  of  unborn  generations  the  daily  records  bought 
at  the  newspaper  stand. 


If  the  clergy  of  the  Cathedral  of  St.  Louis  in  early  times  did  not 
think  of  preserving  for  us  the  paper  which  they  read  over  their  frugal 
cup  of  coffee  in  the  morning,  after  their  Mass  and  thanksgiving — were 
they,  after  all,  as  eager  for  the  morning  paper  as  we  have  become?  We 
doubt  it — ,  nevertheless,  they  were  on  the  alert  to  let  no  record  of  the 
past,  no  matter  what  its  apparent  insignificance,  go  to  the  waste  basket. 
As  was  remarked  in  the  early  pages  of  the  Review,  Bishop  Rosati,  for 
one,  had  a  genuine  taste  for  history.  He,  it  seems,  succeeded  in  im- 
parting the  same  taste  to  those  who  lived  with  him  at  the  Cathedral 
residence.  Here  is  an  evidence  of  it.  It  is  a  copy  of  an  old  scrap  of 
paper  found  in  the  Chancery  Archives,  which  relates  to  the  foundation 
of  Carondelet,  and  gives  a  somewhat  new  version  of  the  origin  of  the 
nickname,  Vide-Poche,  by  which  the  village  was  often  designated 
among  the  inhabitants  of  St.  Louis.  The  handwriting  is  unknown ;  but 
on  the  back  of  the  paper  are,  besides  a  note  concerning  which  more 
anon,  a  few  words  by  Bishop  Rosati's  own  hand  making  it  clear  he 
preserved  this  seemingly  worthless  document,  because  it  dealt  with  the 
"Memoirs  of  the  Diocese." 

Carondelet,  Mo.,  etabli  1767  par  Mr.  Deterchet  Delor;  cet  endroit  portoit 
d'abord  le  nom  de  la  Prairie  a  Catalan,  nom  d'un  chasseur,  qui  s'y  etoit  place 
avec  une  petite  cabanne  pour  la  chasse ;  ensuite  quelqu'un,  en  passant  par  cet 
endroit,  avoit  demande  quelque  chose  a  manger,  et  n'ayant  rien  trouve,  I'appella 
du  nom  de  Vuide  poche,  quel  nom  lui  a  reste,  en  depit  du  nom  de  Carondelet, 
d'apres  h*  nom  du  gouverneur  de  la  N.  Orleans.  Dans  I'annee,  que  I'ancienne  Egl. 


NOTES  31 

de  S.  Louis  avoit  ete  detruite.  on  a  batie  I'Eglise  de  Vuide  poche,  1819',  et  les 
bancs.  I'autel  de  I'ancienne  Eglise  de  St.  Louis  out  ete  transportes  a  Carondelet 
pour  y  etre  place  pour  I'usage  des  habitants  en  1820. 

As  may  easily  be  seen,  this  document  is  far  from  being  a  model 
of  correct  French  style,  and  bears  unmistakable  marks  of  foreign  idiom 
and  spelling.    Here  is  a  rendering  in  unpretentious  English : 

Carondelet,  Mo.,  established  in  1767  by  Mr.  Deterchet  Delor^  ;  the  place  at 
first  bore  the  name  of  Prairie  a  Catalan,  from  a  huntsman  who  had  settled  there 
in  a  little  cabin  for  hunting;  later  on  someone,  passing  through  the  place,  asked 
for  something  to  eat,  and.  finding  nothing,  called  the  spot  Vide-Poche  [Empty 
Pocket],  which  nickname  has  stuck  to  it,  despite  the  name  of  Carondelet,  from 
the  Governor  of  New  Orleans.  In  the  year  that  the  old  church  of  St.  Louis 
was  torn  down,  the  church  of  Vide-Poche  was  erected  (1819),  and  the  pews 
and  the  altar  of  the  old  church  of  St.  Louis  were  carried  to  Carondelet,  to  be 
devoted  to  the  use  of  the  inhabitants,  in  1820. 

We  mentioned  above  a  note  written  in  the  same  handwriting  on 
the  back  of  the  paper.  We  submit  it  with  pleasure  to  Father  Lawrence 
J.  Kenny,  S.J.,  as  supplementary  evidence  in  favor  of  his  able  plea  for 
"Missouri's  Earliest  Settlement,"  being  at  the  mouth  of  the  River  des 
Peres  (Vol.  I,  pp.  151-156)  : 

1740.  II  y  a  eu  un  etabl.  des  Pr.  Jes.  tout  pret  de  Vuide  poche,  a  la  Riviere 
des  Peres. 

That  is : 

1740.  There  was  an  establishment  of  the  Jesuit  Fathers  in  the  immediate 
vicinity  of  Vide-Poche,  at  the  River  des  Peres. 

Whatever  may  be  the  authority  on  which  our  unknown  writer  as- 
signs  the  date  1740 — he  does  not  necessarily  mean  this  to  be  the  date  of 
the  inception  of  the  establishment,  and  may  refer  to  a  time  when  it  was 
still  in  existence — certain  it  is,  at  all  events,  that  early  in  the  last  cen- 
tury the  memory  of  the  existence  of  this  establishment  was  still  pre- 
served, and  this  undoubtedly  by  means  of  some  documentary  evidence. 

In  the  same  collection  of  papers  relating  to  early  times  of  Mis- 
souri's settlements,  is  a  copy  made  by  Father  Edmund  Saulnier,  in  1836, 
of  some  old  records  bearing  on  these  settlements.  Whilst  some  of  the 
statements  contained  in  these  (undated)  records  may  not  pass  unchal- 
lenged and  their  chronology  is  often  at  fault,  we  intend  to  publish  them 
at  an  early  date. 


We  may  be  pardoned  to  give  here,  ne  pereat,  a  little  etymological 
note  relating  to  the  early  river  trade  between  St.  Louis  and  New  Or- 
leans. Judge  Wilson  Primm,  in  his  famous  article  on  the  "History  of 
St.  Louis,"  reprinted  in  the  Missouri  Historical  Society  Collections, 
Vol.  IV,  No.  2,  mentions,  among  the  dangers  attending  a  trip  from  St. 
Louis  to  the  City  (New  Orleans),  or  vice  versa,  about  the  time  of  the 
War  of  Independence,  the  circumstance  that  a  numerous  band  of  rob- 
bers, under  the  guidance  of  two  men,  named  Culbert  and  Magilbray, 
had  located  themselves  at  a  place  called  Cottonwood  Creek,  "La  riviere 

'  What  follows   was  added  by  Father   Saulnier  and  is  clearly  borrowed  from   some   older 
document,    the  original  of  which  the  above  is    probably    a  transcript. 
•  Comp.   Houck,   History  of  Missouri,  ii,   63. 


32  NOTES 

aux  Liards."  From  this  haunt  they  sallied  forth  on  the  passing  crafts, 
usually  well  laden  with  merchandise.  The  spot  was,  in  after  years, 
long  known  to  the  river  men  under  the  puzzling  name  of  Dardanelle. 
Whence  did  this  name  derive?  Not  certainly  from  any  old-world  rem- 
iniscence, of  which  the  Mississippi  boatmen  must  have  been  quite  inno- 
cent ;  still  less  from  any  real  or  fancied  resemblance  between  the  Mis- 
sissippi River  and  the  famous  straits.  But  it  was  a  spot  where  the  river 
folks  must  be  carefully  on  the  lookout.  "Dors  (Tun  oeil,"  that  is,  liter- 
ally :  "sleep  only  with  one  eye,"  or,  more  colloquially :  "keep  your  eyes 
open,"  was  the  watchword.  Passing  from  French  lips  to  ears  untrained 
to  French  sounds,  "Dors  d'un  oeil"  was  naturally  enough  transmuted 
into  the  higher  sounding  and  more  classical  "Dardanelle." 

We  bwe  this  interesting  view  of  the  origin  of  the  name  to  Mr, 
Louis  Fusz,  who  had  it  sometime  in  the  fifties  from  the  lips  of  his  first 
employer  in  St.  Louis,  Pierre  Chouteau  Jr. ;  the  tradition  which,  no 
doubt,  Pierre  Chouteau  gathered  from  old  river  men  in  the  family's 
employ,  is  quite  trustworthy,  and  the  explanation  most  likely  to  be  true. 


On  the  mission  of  Bishop  Rosati  to  Haiti  we  need  not  reckon  upon 
mere  on-dits  and  oral  tradition ;  written  sources  are  neither  hard  nor 
far  to  seek.  It  was,  therefore,  with  eager  curiosity  that  we  had,  some 
time  ago,  taken  up  the  long  article  on  "The  Church  in  the  Island  of 
San  Domingo"  (second  installment),  contributed  by  Mr.  Peter  Condon, 
A.  M.,  for  the  Historical  Records  and  Studies  (Vol.  XIII,  May,  1919). 
Shall  we  say  we  experienced  something  like  a  mild  shock  when  we 
learned  that  in  January,  1842,  Bishop  Rosati  went  to  Haiti  on  his  way 
from  Rome  to  his  newly  erected  diocese  of  St.  Louis  (p.  49;  italics 
ours)  ?  Those  who  are  aware  that  the  diocese  had  then  been  more  than 
fifteen  years  in  existence  will  understand  our  surprise.  True,  the  state- 
ment occurs  in  an  incident  clause  of  very  secondary  importance,  and, 
on  the  score  of  this  unhappy  phrase,  it  were  unjust  to  discredit  the 
author's  treatment  of  his  special  subject.  Withal  to  us,  of  St.  Louis, 
the  one  short  paragraph  devoted  to  this  Dominican  mission  is  insuffi- 
cient to  satisfy  our  legitimate  curiosity  about  the  work,  even  outside  the 
Diocese,  of  our  first  Bishop.  With  the  aid  of  a  few  letters  of  his  to 
or  from  Haiti,  the  instructions  which  he  received  for  this  diplomatic 
mission  and  his  report  to  the  Holy  See  at  his  return,  we  shall,  at  some 
future  date  not  far  distant,  endeavor  to  give  in  the  Review  that  page — 
almost  the  last — of  the  life  of  Bishop  Rosati. 


We  must  regard  as  a  red-letter  day  December  30,  1919,  which  saw 
the  birth  of  the  American  Catholic  Historical  Association  at  Cleveland, 
Ohio.  For  months,  we  should  rather  say  for  years,  had  Dr.  Peter  Guil- 
day  of  the  Catholic  University  of  America,  strenuously  labored  to  bring 
about  this  happy  consummation.  Complete  success  has  crowned  his 
eflForts.  From  far  and  near  students  of  Catholic  Church  History  had 
given  their  hearty  adhesion  to  the  movement,  and  many  gathered  for 


.    NOTES  ,  33 

the  inaugural  meeting.  As  a  result,  the  American  Catholic  Historical 
Association  is  now  a  living  organization,  with  body  and  soul,  and  no 
prophet  nor  prophet's  son  is  needed  to  forecast  that  it  has  a  long  and 
bright  and  active  future  before  it.  Of  this  the  names  and  qualifications 
of  many  of  its  members  are  a  sure  omen,  and  the  assurance  is  still 
increased,  if  possible,  when  we  look  at  the  list  of  officers  for  this  year: 
President,  Dr.  Laurence  Flick,  of  Philadelphia ;  Vice  Presidents,  Rev. 
Richard  Tierney,  S.J.,  of  New  York  City,  editor  of  America,  and  Rev. 
Victor  O'Daniel,  O.P.,  S.T.M.,  associate  editor  of  the  Catholic  His- 
torical Rez'iezc,  Washington,  D.  C. ;  Secretary,  Dr.  Carlton  J.  H.  Hayes, 
of  Columbia  University,  New  York  City ;  Treasurer,  Rt.  Rev.  Msgr. 
Thomas  C.  O'Reilly,  D.D.,  L.L.D.,  Vicar  General  of  Cleveland,  O. ; 
Archivist,  Rev.  Peter  Guilday,  Ph.D.,  of  the  Catholic  University, 
Washington,  D.  C.  The  Executive  Council  of  the  Association  is  made 
up  of  the  aforementioned  officers,  to  whom  are  added  Rev.  Gilbert  P. 
Jennings,  L.L.D.,  pastor  of  St.  Agnes'  Church,  Cleveland,  O. ;  Rt.  Rev. 
Msgr.  Joseph  F.  Mooney,  Vicar  General  of  the  Archdiocese  of  New 
York ;  Rev.  C.  L.  Souvay,  CM.,  S.S.D.,  of  Kenrick  Seminary,  St. 
Louis,  Mo. ;  Rev.  William  Busch,  of  St.  Paul  Seminary,  St  Paul,  Minn., 
and  Rev.  Zephyrin  Engelhardt,  O.F.M.,  of  Santa  Barbara,  Cal.  At  a 
conference  held  in  Philadelphia  on  January  10-11,  in  preparation  for 
the  meeting  of  the  Executive  Council  to  be  convened  in  New  York 
City  on  February  28,  it  was  thought  advisable  to  make  the  Catholic 
University  of  America  the  permanent  headquarters  of  the  association. 

How  encouraging  the  prospects  are  may  well  be  gauged  from  the 
fact  that,  at  the  time  of  that  February  meeting  of  the  Executive  Coun- 
cil, the  founders  of  the  association  numbered  eighty-five.  There  is  no 
reason  to  doubt  that  the  association  vires  acquiret  eundo,  and  before 
the  next  general  meeting,  to  be  held  at  Washington,  D.  C,  probably 
December  28-30,  it  will  count  its  members  by  the  hundreds.  The  plan 
is  to  arrange,  in  connection  with  that  first  annual  meeting,  three  con- 
ferences:  1.  Ancient  Church  History  (Bishop  Shahan,  chairman);  2. 
Mediaeval  Church  History  (Rev.  Paschal  Robinson,  O.F.M.,  chair- 
man), and  3.  Modern  Church  History,  including  American  Church 
History  (Dr.  Thomas  F.  Meehan,  chairman). 

The  importance  of  this  nevv^  organization,  to  which  must  be  added 
due  appreciation  for  the  honor  conferred  upon  one  of  the  members  of 
our  editing  staff,  dictates  that  we  should  keep  our  readers  informed  of 
the  activities  of  the  association.  We  are  all  the  more  prompted  to  do 
so,  because  of  the  problem,  bound  to  arise  sooner  or  later — rather 
sooner,  if  we  read  the  signs  of  the  times  aright — of  the  relations  of  the 
new  bodv  with  local  Catholic  Historical  Societies  such  as  ours. 


To  refer  at  any  length  in  these  pages  to  the  epoch-making  meeting 
of  the  American  Hierarchy  at  Washington,  D.  C,  last  September  were 
truly  Iliadem  post  Homeritm  scribere.  Neither  is  there  any  need  of 
our  reverting  presently  to  the  momentous  Pastoral  Letter  of  the  Arch- 
bishops and  Bishops  of  the  United  States  in  conference  assembled  to 
their  clergy  and  faithful  people.     Both  the  meeting  and  the  Pastoral 


34  NOTES 

Letter  undoubtedly  constitute  events  of  great  magnitude  in  the  history 
of  the  Church  in  America,  and  are  destined  to  exert  an  immeasurable 
influence  upon  the  shaping  of  our  Catholic  lives  and  activities  hereafter. 
Still,  at  the  same  time  they  affect  us  only  as  an  individual  unit  of  no 
official  character  in  the  Church ;  they,  therefore,  considerably  go  be- 
yond the  bounds  of  our  activity  as  a  local  historical  Society.  The  Pas- 
toral Letter  itself,  whilst  containing  an  authoritative  retrospect  of  the 
progress  accomplished  by  the  Church  in  this  country,  is  not,  and  could 
not  be,  and  indeed  does  not  claim  to  be  an  historical  paper,  any  more 
than  the  Conference  of  the  Hierarchy  was  an  Historical  Society  meet- 
ing. Obviously,  their  value  and  importance  lie  elsewhere.  We  are  not, 
however,  for  all  that,  debarred  from  seeking  in  the  masterful  pages  of 
the  Pastoral  light  and  guidance  for  the  furtherance  of  our  own  aims ; 
and  availing  ourselves  of  this  freedom,  we  shall  be  pardoned  to  quote 
here  a  few  lines  which  may  well  be  considered  a  welcome  confirmation 
of  our  own  spirit  and  our  own  program. 

".  .  .  In  the  spiritual  order  there  has  been  a  steady  advance.  The 
issue  between  truth  and  error  with  regard  to  all  that  religion  implies 
is  now  quite  clearly  drawn.  As  human  devices,  intended  to  replace  the 
Gospel,  have  gradually  broken  down,  Christianity,  by  contrast,  appears 
distinct  and  firm  in  its  true  position.  The  Church  indeed  has  suffered 
because  it  would  not  sanction  the  vagaries  of  thought  and  policy  which 
were  leading  the  world  to  disaster.  And  yet  the  very  opposition  which 
it  encountered,  an  opposition  which  would  have  destroyed  the  work  of 
man,  has  given  the  Church  occasion  for  new  manifestations  of  life. 
With  larger  freedom  from  external  interference,  it  has  developed  more 
fully  the  power  from  on  high  with  which  the  Holy  Spirit  endued  it. 
Far  from  being  weakened  by  the  failure  of  outward  support,  its  activity 
is  seen  as  the  expression  of  its  inner  vitality.  Its  vigor  is  shown  by  its 
ready  adaptation  to  the  varying  conditions  of  the  world,  an  adaptation 
which  means  no  supine  yielding  and  no  surrender  of  principle,  but 
rather  the  exertion  of  power  in  supplying  as  they  arise,  the  needs  of 
humanity.  Because  it  maintains  inviolate  the  deposit  of  Christian  faith 
and  the  law  of  Christian  morality,  the  Church  can  profit  by  every  item 
of  truth  and  every  means  for  the  betterment  of  man  which  genuine 
progress  affords.  It  thrives  wherever  freedom  really  lives,  and  it  fur- 
nishes the  only  basis  on  which  freedom  can  be  secure. 

"The  inner  vitality  of  the  Church  has  been  shown  and  enhanced  by 
the  action  of  the  Holy  See  in  giving  fresh  impetus  to  the  minds  and 
hearts  of  the  faithful ;  in  stimulating  philosophical,  historical  and  bib- 
lical studies.  .  .  At  the  same  time  the  Sovereign  Pontiffs  have  promoted 
the  welfare  of  all  mankind  by  insisting  on  the  principles  which  should 
govern  our  social,  industrial  and  political  relations  ;  by  deepening  respect 
for  civil  authority ;  by  enjoining  upon  Catholics  everywhere  the  duty  of 
allegiance  to  the  State  and  the  discharge  of  patriotic  obligation.  They 
have  condemned  the  errors  which  planned  to  betray  hvimanity  and  to 
undermine  our  civilization  .  .  ."    (Progress  of  the  CJmrch,  p.  7). 

Again : 

"The  growth  of  the  Church  in  America  was  fittingly  brought  to 


NOTES  35 

view  at  the  celebration,  in  1889,  of  the  first  centenary  of  the  Hierarchy. 
Within  a  hundred  years  the  number  of  dioceses  had  risen  from  one  to 
seventy-five.  During  the  last  three  decades  the  same  ratio  of  progress 
has  been  maintained,  with  the  result  that  at  present  one-sixth  of  the 
citizens  of  the  United  States  are  members  of  the  Catholic  Church,  in  a 
hundred  flourishing  dioceses. 

But  what  we  regard  as  far  more  important  is  the  growth  and  mani- 
festation of  an  active  religious  spirit  in  every  diocese  and  parish  .  .  ." 
(Ibid.,  p.  8) . 

".  ,  .  It  is  the  Church  not  of  one  race  or  one  nation,  but  of  all  those 
who  truly  believe  in  His  name.  The  more  you  dwell  upon  its  teaching, 
its  practice  and  its  history,  the  stronger  will  be  your  sense  of  unity 
with  the  multitude  of  believers  throughout  the  world.  You  will  clearly 
understand  that  the  true  interest  of  each  part,  of  each  diocese  and 
parish,  are  the  interests  of  the  Church  Universal"  (Ibid.,  p.  9). 

It  will,  no  doubt,  be  of  interest  to  our  readers  that  the  National 
Catholic  Welfare  Council  has  issued  an  edition  of  this  Pastoral  Letter 
in  pamphlet  form  (80  pages),  which  is  for  sale  at  ten  cents  a  copy 
($8.00  per  hundred;  and  in  case  500  or  more  copies  are  desired,  $7.00 
per  hundred). 


BIBI.TOGRAPHICAL 

The  Library  of  the  Catholic  Historical  Society  of  St,  Louis. 

In  the  fall  of  1918  the  librarians  of  the  Catholic  Historical  Society 
of  St.  Louis  made  the  first  attempt  to  collect  a  library.  The  following 
circular  was  sent  out : 

St.  Louis,  December  4.  1918. 
The  undersigned,  Librarians  of  the  Catholic  Historical  Society  of 
St.  Louis,  make  the  following  appeal  on  behalf  of  the  Library  of  said 
Society : 

The  special  object  of  this  Library  is  to  assemble,  preserve  and  render 
accessible  to  members  of  the  Society  and  other  duly  authorized  persons, 
all  available  historical  material,  whether  in  manuscript  or  in  print,  bear- 
ing on  the  origin,  development  and  present  status  of  Catholic  life,  both 
in  its  lay  and  ecclesiastical  aspects,  in  the  region  known  as  the  Louisiana 
Purchase.  With  a  view  to  build  up  as  large  a  collection  as  possible  of 
the  material  named,  as  also  of  such  collateral  material  as  may  illustrate 
the  special  field  of  interest  of  the  Catholic  Historical  Society  of  St. 
Louis,  the  Librarians  earnestly  solicit  from  the  Catholic  clergy  and 
laity,  as  also  from  the  general  public,  contributions  under  the  following 
heads : 

I — Books  and  pamphlets  on  American  history  and  biography,  especially 
those  bearing  on  Catholic  institutions  and  persons,  clerical  and  lay, 
within  the  limits  of  the  Louisiana  Purchase. 
2 — Files  or  single  copies  of  old  newspapers ;  files  or  single  copies, 
whether  back  or  current  issues,  of  Catholic  journals  and  weeklies; 
parish  bulletins,  calendars  and  other  papers,  (e.  g.,  programs,  cir- 
culars, etc.),  whether  of  old  or  recent  date.  In  this  connection  it  is 
respectfuly  urged  upon  the  Reverend  Pastors  that  they  send  regu- 
larly to  the  Catholic  Historical  Society  of  St.  Louis  copies  of  their 
respective  parish  bulletins  and  other  publications. 


36  NOTES 

3 — Letters,  narratives,  documents  and  other  manuscript  material  regard- 
ing early  Catholic  settlers  and  settlements.     In  the  case  of  family 
papers  which  the  owners  wish  to  retain  in  their  possession,  the  privi- 
lege of  being  permitted  to  take  copies  of  the  same  will  be  appreciated 
by  the  Librarians. 
4 — Engravings,  portraits,  medals,  curios,  and  in  fine,  any  object  what- 
ever, which,   by  the  most  liberal  construction,  may  be  regarded  as 
illustrating    the    history    of    the    Catholic    Church    in    the    territory 
comprised  in  the  Louisiana  Purchase. 
All  gifts  and  contributions  will  be  credited  to  the  donors  and  pre- 
served in  the  Library  or  Archives  of  the  Society  for  the  use  and  benefit 
of  the  members  and  other  duly  authorized  persons.     Contributions  to 
the  Library  and  all  correspondence  relating  thereto  should  be  addressed 
to  Reverend  F.  G.  Holweck,  2653  Ohio  Ave.,  St.  Louis,  Mo. 

The  Librarians  of  the  St.  Louis  Catholic  Historical  Society  take 
this  occasion  to  bespeak  the  generous  patronage  of  clergy  and  laity 
alike  on  behalf  of  the  Society's  official  publication,  which  under  the 
title  "St.  Louis  Catholic  Historical  Review,"  made  its  initial  appear- 
ance in  October,  1918.  The  annual  subscription  for  the  Review,  to  be 
issued  quarterly,  is  Two  Dollars.  Subscriptions  will  be  gratefully  re- 
ceived by  any  of  the  officers  of  the  Society. 

Rev.  F.  G.  Holweck, 

Rev.  Charles  L.  Souvay,  CM.,  D.D., 

Rev.    Gilbert    J.    Garraghan,    S.J., 

Librarians. 


Since  the  Historical  Society  has  no  quarters  of  its  own,  the  Pastor 
of  St.  Francis  de  Sales  Church  offered  a  room  in  his  parochial  residence 
where  the  library  could  be  kept  until  better  housing  can  be  procured 
for  it.  The  Rosati  letters  and  other  documents  which  are  archdiocesan 
property,  are  kept  at  the  chancery  office,  207  Walnut  Street,  but  the 
books,  files,  pamphlets,  etc.,  which  have  been  acquired  since  December, 
1918,  are  preserved  at  2653  Ohio  Avenue.  Since  much  of  the  material 
had  been  collected  before  the  library  was  started,  it  is  impossible  to  give 
the  names  of  all  the  donors.  We  give  them  where  it  is  possible.  Our 
list  is  not  complete ;  it  will  be  finished  and  continued  in  later  issues  of 
this  Review.  Many  thanks  to  those  who  have  so  liberally  responded  to 
our  appeal.  We  hope  that  within  a  short  time  our  modest  library  will 
be  not  without  value  to  historians. 

HISTORICAL  AND  BIOGRAPHICAL  WORKS. 

P.  M.  Abbelen,  Mutter  Maria  Karolina  Friess.  St.  Louis,  1892.  (Gift  of 
the  author). 

H.  Alerding,  History  of  the  Catholic  Church  in  the  Diocese  of  Vincennes. 
Indianapolis,  1883.  (Donated  by  Rev.  Charles  Bilger  of  Madison,  Ind.). 

CI.  W.  Alvord  and  C.  E.  Carter,  The  Critical  Period,  1763-1765.  (Collection 
of  the  Illinois  State  Historical  Library,  vol.  X.    Springfield,  1915. 

CI.  W.  Alvord  and  C.  E.  Carter,  The  New  Regime,  1765-1767.  (Collection 
of  the  Illinois  State  Historical  Library,  vol.  XL).    Springfield,  1916. 

CI.  W.  Alvord,  Kaskaskia  Records,  1 778-1 790.  (Collection  of  the  Illinois 
State  Historical  Library,  vol.  V.)  Springfield,  1909.  (These  three  valuable 
volumes  were  given  by  Rev.  J.  Rothensteiner). 

Baltimore,  History  of  the  Third  Plenary  Council  of  B.    Baltimore,  1885 

Baunard  Abbe,  Histoire  de  Madame  Duchesne.  Paris,  1878.  (Formerly  prop- 
erty of  Rev.  A.  Huettler,  Holy  Ghost  Church,  St.  Louis). 


NOTES 


V 


W.  H.  Bennet.  Catholic  Footsteps  in  Old  New  York.    New  York   1909 
Beuckmann   F.,  History  of  the  Diocese  of  Belleville.    Belleville, '1914  "  (Gift 
of  Rev.  Berckenbrock,  St.  Libory,  111.).  ^^     ^ 

Beuckmann  F.,  History  of  the  Diocese  of  Belleville,  St.  John's  Orphanage 
Edition.     Belleville,  1919.     (Donated  by  the  author).  ^ 

L.  Blankemeier,  Katholiken  von  St.  Louis  als  Geschaftsleute  (62  Gen  Ver- 
sammlung  des  Centralvereins,  Souvenir).   St.  Louis,  1917. 

o  ■^;,^^•  Bolton^  Athanase  de  Mezi^res  and  the  Louisiana-Texas  Border   1766- 
1700.   Two  vol.   Cleveland,  1914.     (Donated  by  Rev.  F.  G.  Holweck) 

H.  E.  Bolton,  Kino's  Historical  Memoir  of  Pimeria  Alta.  Two  vol  Cleve- 
land, 1919.     (Donated  by  Rev.  F.  G.  Holweck). 

Brunner,  P.  Franz  Sales,  Leben  und  Wirken.  Carthagena,  1882.  (Donated 
by  the  Fathers  of  the  Precious  Blood  of  Carthagena). 

Arthur  W.  Calhoun,  Ph.D.,  A  Social  History  of  the  American  Family.  Two 
vols.     Cleveland,  O.,  1917.     (Gift  of  Rev.  F.  G.  Holweck). 

Capuchin  Order,  St.  Joseph's  Province  in  the  U.  S.  Rise  and  Progress  New 
York.  1907.     (Donated  by  Mr.  Jos.  Frey,  deceased,  of  New  York). 

Benediktiner  in  Conception,  Mo.,  und  ihre  Missionstatigkeit.  Conception 
1885.     (Donated  by  Rt.  Abbot  Frowin). 

G.  P.  Curtis,  The  American  Catholic  Who  Is  Who.    St.  Louis,  191 1 

DeAndreis,  Felix,  Life  of.     St.  Louis,  1900. 

J.  H.  Deiler,  Geschichte  der  Deutschen  Kirchengemeinden  in  Staate  Louis- 
iana. New  Orleans,  1894.  (With  other  works  of  Mr.  Deiler,  donated  by  his 
wife.  New  Orleans,  La.). 

J.  H.  Deiler.  Louisiana  ein  Heim  fur  Deutsche  Ansiedler.  New  Orleans 
1895. 

J.  H.  Deiler,  Die  Europaeische  Einwanderung  nach  den  Ver.  Staaten.  New 
Orleans,  1897. 

J.  H.  Deiler,  Zur  Geschichte  der  Deutschen  am  Unteren  Mississippi.  New 
Orleans,  1901. 

J.  H.  Deiler,  Geschichte  der  New  Orleanser  Presse.    New  Orleans,  1901. 

J.  H.  Deiler,  The  Settlement  of  the  German  Coast  of  Louisiana.  Philadel- 
phia, 1909. 

Das  Deutschtum  der  Katholiken  von  St.  Louis  in  seinen  zwanzig  Gemeinden. 
St.  Louis  (Amerika)   1896. 

J.  H.  Dubourg,  Life  of  the  Cardinal  de  Cheverus,  Archbishop  of  Bordeaux, 
Philadelphia,  1839.     (Donated  by  Rev.  P.  Crane,  St.  Louis). 

Edwards,  R.,  The  Great  West  and  her  Commercial  Metropolis,  and  a  Com- 
plete History  of  St.  Louis,  1861.     (Donated  by  Rev.  P.  Crane). 

Engelhardt,  P.  Zephyrin,  O.F.M.,  The  Holy  Man  of  Santa  Clara  (Fr.  Magin 
Catala).    San  Francisco,  1909. 

Engelhardt,  P.  Zephyrin,  O.F.M.,  The  Missions  and  Missionaries  in  Califor- 
nia.   Five  vols    San  Francisco,  Cal. 

W.  H.  English,  Northwest  of  the  River  Ohio,  1778-1783.  Life  of  Gen.  Geo. 
Rogers  Clark.    One  vol.    Indianapolis,  1897. 

J.  N.  Enzlberger,  Schematismus  der  Kath.  Geistlichkeit  in  den  Ver.  Staaten. 
Milwaukee,  1892.    (Gift  of  Rev.  F.  G.  Holweck). 

Franziskaner  Provinz  vom  HI.  Herzen  Jesu,  1858-1908.    St.  Louis,  1908. 

Franziskanerschwestern  von  der  Provinz  zur  hi.  Klara  in  Nord  Amerika. 
St.  Louis,  1915. 

Gmeiner,  John,  The  Church  and  Foreignism.    St.  Paul,  1891. 

J.  A.  Gough,  A  Reminiscence  of  the  Eucharistic  Congress  of  Montreal. 
Belleville.   1910. 

Habenicht,  J.,  Dejiny  Czech  uv  Americkych.  St.  Louis,  1904,  and  a  number 
of  other  Bohemian  Books  (printed  at  St.  Louis,  Hlas,  and  donated  to  the  His- 
torical Society  by  Rev.  Chas.  Bleha). 

P.  B.  Hammer,  Eduard  Dominik  Fenwick,  der  Apostel  von  Ohio.  Freiburg,, 
1890. 

J.  J.  Hogan,  Bishop  of  Kansas  City,  On  the  Mission  in  Missouri.  Kansas 
City,  1892. 


38  NOTES 

F.  G.  Holweck,  Kirchengeschichte  von  St.  Louis  (Souvenir  der  62.  General 
Versammlung  des  R.  K.  Centralvereins).   St.  Louis,  1917. 

F.  G.  Holweck,  Nach  Funfzig  Jahren.  St.  Louis,  1916.     (Gift  of  the  author). 

F.  G.  Holweck,  Der  Freundeskreis  des  Pastoralblattes.  St.  Louis,  1917. 
(Gift   of   the   author). 

F.  G.  Holweck,  History  of  St.  Francis  de  Sales  Parish.  St.  Louis,  Mo.,  1917. 
(Gift  of  the  author). 

G.  F.  Houck,  A  History  of  Catholicity  in  Northern  Ohio.  Two  vols.  Cleve- 
land. 1903.     (Donated  by  J.  Molitor,  D.D.,  Columbus,  O.). 

Louis  Houck,  The  Spanish  Regime  in  Missouri.  Two  vols.  Chicago,  1909. 
(Gift  of  Rev.  F.  G.  Holweck). 

Louis  Houck,  A  History  of  Missouri.  Three  vols.  Chicago,  1908.  (Gift 
of  Rev.  F.  G.  Holweck). 

W.  J.  Howlett,  Life  of  Rev.  Chas.  Nerinckx.  Techny,  111.,  1915.  (Gift  of 
Rev.  Ch.  VanTourenhout,  Ste.  Genevieve,  Mo.). 

Hundt,  Ferd.,  Die  Deutsche^  Katholiken  in  Amerika.    Chicago,  6  Sept.,  1887. 

P.  R.  Kenrick,  Erzbischof  von  St.  Louis,  in  seinem  Leben  und  Wirken.  St. 
Louis,  1891. 

Klein,  Fel.,  The  Land  of  the  Strenuous  Life.  Chicago,  1905.  (Given  by  F. 
G.   Holweck). 

Kostbaren  Blut.  Hundertjahrige  Gedachtnissfeier  der  Griindung  der  Ge- 
nossenschaft  der  Missionspriester.  Collegeville,  Ind,  1915. 

Kostbaren  Blut,  Schwestern  in  O'Fallon,  ,Mo.    O'Fallon,  1898. 

Krueger,  Rud.,  Geschichte  des  Centralvereins.     St.  Louis,  1917. 

F.  von  Lama,  P.  Wilhelm  Judge,  S.J.    Freiburg,  i.  B.  1912. 

J.  McCaffrey,  History  of  the  Cath.  Church  in  the  19th  Century.  Two  vols. 
St.  Louis,  1909. 

Anna  Minogue,  Loretto,  Annals  of  the  Century.     New  York,  1912. 

Missionary  Society  of  the  Most  Precious  Blood.  Centenary  Celebration. 
Collegeville,  Ind.,  1915.     (Gift  of  Rev.  C.  Vogelmann,  C.P.P.S.    St.  Louis,  Mo. 

Missions  in  America.     Chicago,  1891. 

New  Orleans,  Two  Hundredth  Anniversary  of  the  Foundation  of  the  City. 
Morning  Star,  6  April,  1918. 

O'Hanlon,  Canon,  Life  and  Scenery  in  Missouri.  Dublin,  1890.  (Given  by 
Rev.  A.  Happe). 

Opelousas  History  of  the  Cath.  Church  in  Opelousas.  (Gift  of  Rev.  A.  B. 
Colliard,  Opelousas,  La.). 

F.  Palou-J.  Adam,  Life  of  Ven.  Padre  Junipero  Serra.    San  Francisco,  1884. 

Paulist  Fathers,  The  Light  of  the  Cross  in  the  20th  Century.  Three  vols. 
New  York.  1910.     (Donated  by  Mrs.  L.  Ganahl,  St.  Louis). 

Peoria,  Geschichte  der  Deutschen  Kath.  Gemeinden.  (Souvenir  45.  Gen. 
Vers,  des  Centr.  Vereins).    Peoria,  1900. 

Rainer.  Jos.,  Dr.  Salzmann's  Leben  und  Wirken.  St.  Louis,  1876. 

Redemptorist  Foundation  in  New  Orleans,  1847-1897.  (Donated  .by  Very 
Rev.  A.  J.  Gunedling,  C.S.S.R.,  New  Orleans,  La.). 

Corn.  Roach,  Official  Manual  of  the  State  of  Missouri.  Jefferson  City,  1916. 
(Gift  of  the  author). 

Rothensteiner,  J..  The  Catholic  Church  and  Civil  Liberty.  St.  Louis,  1915. 
(Gift  of  the  author). 

Rothensteiner,  J.,  Chronicles  of  an  Old  Mission  Parish.  St.  Louis,  1917. 

Rothensteiner,  J.,  Der  erste  Deutsch-amerikanische  Priester  des  Westens. 
St.  Louis,  1916. 

Rothensteiner,  J.,  The  Missionary  Priest  a  Hundred  Years  Ago.  St.  Louis, 
1918.     (Gift  of  the  author,  like  the  preceding  essays). 

Rothensteiner.  J.,  Bishop  Wm.  L.  Dubourg  and  what  His  Coming  Meant  to 
St.  Louis.     St.  Louis,  1918. 

J.  Th.  Scharf,  History  of  St.  Louis  City  and  County.  Philadelphia,  1883. 
(Gift  of  Rev.  J.  Rothensteiner). 

J.  Schubert,  Kirchendeutsche  und  Vereinsdeutsche. 

John  Gilmary  Shea,  The  Catholic  Church  in  Colonial  Days,  1521-1763.  New 
York,  1886.     (Donated  by  Rev.  F.  G.  Holweck). 


NOTES  39 

J.  G.  Shea,  Life  and  Times  of  the  Most  Rev.  John  Carroll,  i76?-i8i=;  New 
York,  1888. 

J.  G.  Shea,  History  of  the  Catholic  Church  in  the  U.  S.  Two  vols.  New 
York,    1892. 

W.  B.  Stevens,  Missouri's  Centennial.     Columbia,  Mo.,  1917. 

W.  B.  Stevens,  St.  Louis,  the  Fourth  City,  1764-1909.  St.  Louis,  1909.  (Do- 
nated by  Rev.  F.  G.  Holweck). 

J.  T.  Sullivan.  Sacerdotal  Jubilee  of  Rt.  Rev.  J.  J.  Kain,  second  Bishop  of 
Wheeling.    Wheeling,  1891.     (Gift  of  Chas.  Van  Tourenhout). 

T.  J.  Sullivan.  The  Catholic  Church  in  Wisconsin.  Milwaukee,  1895-1898. 
(Formerly  property  of  Rev.  F.  Pommer,  St.  Louis,  Mo.). 

W.  S.  Thomas,  History  of  St.  Louis  County,  Mo.  Two  vols.  St.  Louis, 
1911.     (Donated  by  Rev.  Aug.  Happe,  Denver,  Col.). 

Ursuline  Convent  and  Academy,  St.  Louis,  Mo.    St.  Louis,  1899. 

Verwyst  P.  Chrys.  O.S.F..  Missionary  Labors  of  Father  Marquette,  Menard 
and  Allouez  in  the  Lake  Superior  Region. 

Vieracker,  P.  Corbinian  O.M.  Cap.,  Geschichte  von  Mt.  Calvary.  Mt.  Cal- 
vary, 1907.     (Gift  of  the  Capuchin  Fathers  of  Mt.  Calvary,  Wis.). 

Waibl,  Eug.,  Die  Katholischen  Missionen  im  Nordostlichen  Arkansas.  (Gift 
of  the   author). 

Walsh,  Wm.,  Life  of  the  Most  Rev.  Peter  Richard  Kenrick.    St.  Louis,  1891. 

O.  Werner,  S.J.,  Orbis  Terrarum  Catholicus.  Friburgi  Brisgoviae,  1890. 
(Gift  of  Rev.  F.  G.  Holweck). 

White,  Father  Andrew,  the  Apostle  of  Maryland. 

Who  is  Who  in  America,  vols.  VHL  IX  and  X.  Chicago,  1914-1919.  (Gift 
of  Msgr.  J.  J.   Tannrath). 

Zardetti  O..  Westlich,  oder  Durch  den  Fernen  Westen  Nord  Amerikas. 
Mainz,  1897.     (Gift  of  Rev.  F.  G.  Holweck). 

Zeller,  J.,  Conversion  of  Two  Lutheran  Ministers,  a.  1863.     New  York,  1918. 

Zurbonsen,  A.,  Clerical  Bead  Roll  of  the  Diocese  of  Alton.  Quincy,  1918. 
(Gift  of  the  author). 

PARISH  SOUVENIRS. 

Albers,  B.  Francis,  O.F.M.,  St.  Antonius  Gemeinde,  St.  Louis,  Mo.,  1894. 

Alexianer-Brueder,  Jubelfeier  in  Chicago,  111.,  9-1 1  Mai,  1916.  (Gift  of  the 
Ven.    Brothers). 

Alexian  Brothers,  Chicago,  111.,  Golden  Jubilee.  Chicago,  1916. 

Alexian  Brothers'  Hospital,  St.  Louis,  Mo.,  Golden  Jubilee,  1919.  (Gift  of 
llev.  P.  Const.  Vogelmann,  C.PP.S. 

St.  Alphonsus  Church,  New  Orleans,  La.,  Golden  Jubilee,  1908.  (Gift  of 
Very  Rev.  T.  Guendling,  C.S.S.R.). 

St.  Augustinuskirche,  Cincinnati.  O.,  Goldenes  Jubilasum.    1908. 

P.  Berchmans  O.M.  Cap.,  Church  of  Our  Lady  of  Sorrows,  Golden  Jubilee. 
New  York,  191 7.     (Gift  of  Mr.  Jos.  Frey,  New  York). 

Karl  F.  Bilger,  Geschichte  der  Gemeinde  in  Celestine.  Evansville,  Ind. 
(Gift  of  the  author). 

St.  Bonifatiusgemeinde.  Chicago,  111.  Festausgabe  des  "Pfarrbote,"  Juni, 
1904. 

St.  Bonifatiusgemeinde,  St.  Louis,  Mo.,  Goldenes  Jubilaeum.     1910. 

H.  F.  M.  Brand,  25th  Anniversary  of  his  Ordination.     St.  Louis,  1810. 

Brand,  F.,  Jubilee  Book  of  the  DeSoto  Dramatic  Club.  St.  Louis,  1919. 
(Gift  of  the  author). 

P.  J.  Byrne.  Centennial  of  the  Catholic  Settlement  of  Ruma,  111.  Belleville, 
1918.     (Gift  of  the  author). 

St.  Fidelis  Church,  Victoria,  Kansas,  1911.  (Gift  of  the  Capuchin  Fathers, 
Victoria.  Kans. 

St.  Francis  Seminary,  Goldenes  Jubilaum.     Milwaukee,  1906. 

Chr.  Goeltz,  History  of  St.  Philip's  Parish.  East  St.  Louis,  1917.  (Gift  of 
the  author). 


40  NOTES 

P.  Al.  Hoffmann,  St.  John's  University,  Collegeville,  1907. 

St.  Johannesgemeinde  in  Joliet,  111.,  Goldenes  Jubilaeum.    Joliet,  1902.     (Gift 
of  the  Franciscan  Fathers  at  Joliet). 

St.  John's  German  Catholic  Church,  Vincennes,  Ind.     July,  1902.  (  Gift  of 
Rev.  M.  Fleischmann). 

St.  John  the  Baptist  Parish  of  Schuykill  Co.,  Pottsville,  Pa.,  191 7. 

St.  Joseph's  Maennersodalitaet,  Silbernes  Jubilseum,  St.  Louis,  9  Juni,  1907. 

P.  lid.  Kalt,  O.S.B.,  Das  Kloster  der  Benediktinerinne  St.  Scholastika,  Sil- 
beres  Jubilxum,  Little  Rock,  25  Juli,  1904. 

Kenrick  Seminary,  Historical  Sketch.     1916. 

P.  Francis  Koerdt,  O.S.B.,  Windhorst.  Tex.,  Silbernes  Jubilseum,  1917. 

F.  X.  Lasance,  35  Years  a  Priest,  24  May,  1918.    New  York. 

Leo  Haus,  Nevi:  York,  Silberness  Jubilseum.     1914. 

St.  Liboriusgemeinde,  St.  Louis,  Mo.,  Goldenes  Jubilaeum,  13  Oct.,  1907. 

St.  Marien  Schulverein,  St.  Louis,  Goldenes  Jubilseum,  2  Juli,  1905. 

St.  Mary's  Church,  Cape  Girardeau,  Mo..  Goldenes  Jubilseum,  1918.     (Gift 
of  Rev.  E.  Pruente). 

St.  Mary's  Parish,  Madison,  Ind.     (Rev.  Ch.  Bilger).     1915. 

St.  Mary's  Church,  Alton,  111.,  Goldenes  Jubilseum.     1908. 

Maxville,  Mo.,  Immaculate  Conception  Church,  Diamond  Jubilee,  1917.  (Gift 
of  Rev.  Ch.  Sohlefers). 

Rev.  J.  Meckel,  M.R.,  Souvenir  of  Golden  Sacerdotal  Jubilee,  8  May,  1919. 

St.  Michael's  Verein,  St.  Antonius  Gemeinde.    Milwaukee,  191  r. 

New  York,  Souvenir  of  Greater  New  York.    1916. 

St.  Peter's  Gemeinde,  St.  Charles,  Mo.,  i  Jan.,  1900.  St.  Louis,  1900.  (Gift 
of  Rev.  F.  Willmes). 

J.  H.  Schlarmann,  D.D.,  Cathedral  Fire,  Belleville,  III.,  4  Jan.,  1912. 

H.  Schrage,  St.  Agatha  Gemeinde,  St.  Louis,  Mo..  1899. 

Starved  Rock  Pageant,  Starved  Rock  State  Park,  111.,  Centennial,  4-6  July, 
1918. 

Church  of  the  Most  Holy  Trinity,  Diamond  Jubilee,  Brooklyn,  1916. 

J.  E.  Waibl,  St.  Roman's  Catholic  Church,  Jonesboro,  Ark.,  1905.  (Gift  of 
the  author). 

A.  Zurbonsen,  Golden  Jubilee  of  St.  Mary's  Congregation,  Quincy,  111.,  1917. 
(Gift  of  the  author). 

PAMPHLETS  AND  DOCUMENTS. 

P.  M.  Abbelen,  Relatio  de  Quaestione  Germanica  in  Statibus  Foederatis, 
1886. 

Alexianer  Hospital,  Urteile  der  Presse.    Chicago,  III.,  1916. 

Along  the  Mississippi,  Streckfuss  Steamboat  Co.,  St.  Louis,  Mo. 

Andachten,  Katholische,  Geschrieben  von  Georg  Dellring,  Marktstetten,  1836. 
(Manuscript). 

Bernard,  Edgar,  S.J.A.,  Miracle  on  American  Soil.    Grand  Coteau,  La. 

The  Borromean,  Commencement,  1918.  Grand  Coteau,  La. 

Calvary  Cemetery  Association,  Charter,  By-Laws  and  Rules     St.  Louis    1898. 

Catechisme  imprime  par  I'ordre  de  Msgr.  Jos.  Rosati,  Eveque  de  St.  Louis. 
Lyon.  1841.     (This  Catechism  was  the  property  of  Terese  Aubuchon). 

A  Catholic  Daily  Newspaper,  printed,  not  published. 

The  Catholic  Almanacs  and  Directories;  a  full  set  (i 822-1919),  is  in  the 
Chancery  Office.  The  Historical  Library  possesses  the  Directories  of  1864,  1868, 
V870,  1871,  1886-1893,  1894.  1907,  1909,  and  1912.  (Gift  of  Rt.  Rev.  J.  J.  Tann- 
rath).  „     . 

Charter  and  By-Laws  of  the  United  States  Catholic  Historical  Society.  New 
York,   1899.  •     ,    o     • 

Constitution  and  By-Laws  of  the  American  Catholic  Historical  Society  of 
Philadelphia. 

Deiler,  Hanno  J.,  Volapiik.    New  Orleans,  1888. 

Encyclopaedia  Day  at  Dunwoodie,  Feb.  4,  1918. 


NOTES  41 

Gould's  ^lue  Book  for  the  City  of  St.  Louis,  1915.  (Gift  of  Rt.  Rev.  J.  J. 
Tannrath). 

Gury,  Compendium  Theopogiae  Moralis.  Lyon-Paris,  1852.  This  book  (two 
small  volumes),  was  the  property  of  Father  St.  Cyr. 

F.  C.  Kelley,  Archbishop  Quigley;  A  Tribute. 

P.  F.  Larbes,  O.F.M.,  Gedenkblatt  dem  hw.  Msgr.  J.  Rainer  zum  Goldenen 
Priesteriubilreum,  Cincinnati,  O.,  1917. 

Ch.  Maignen,  S.T.D.,  Father  Hecker,  Is  He  a  Saint?  London,  1898.  (Do- 
nated by  Rev.  F.  G.  Holweck). 

The  Metropolitan  Catholic  Almanac  and  Laity's  Directory  for  the  year  of 
our  Lord  1854.     (Gift  of  Rev.  John  Sesnon). 

N.  Nilles,  S.J.,  Tolerari  Potest.  Oeniponte,  1893. 

Ordo  Divini  Officii.  Baltimore,  1818.  St.  Louis,  1821,  1824,  1827,  1829,  1832, 
1869.  New  Orleans,  1838,  1839,  1840,  1845,  1847,  1848,  1850,  1852,  1853,  1855,  1857, 
1859,  i860.     (Gift  of  Rt.  Rev.  J.  J.  Tannrath). 

B.  O'Reilly,  L.D.,  Life  of  Pope  Pius  IX.    New  York,  1878. 

Pastoral  Letter  of  the  Archbishops  and  Bishops  of  the  United  States  assem- 
bled in  conference  at  the  Catholic  University  of  America,  September,  1919.  Offi- 
cial copy  in  4°  ;  and  popular  (pamphlet,  in  12°)  edition. 

Pastoral  Letter  of  Most  Rev.  J.  J.  Kain,  Archbishop  of  St.  Louis,  1896. 

E.  Preuss,  Zum  Lobe  des  Unbefleckten  Empfangniss.  Freiburg,  1879.  (Gift 
of  Mr.  R.  Krueger). 

Standard  Guide  to  Cuba.     New  York,  1906. 

W.  B.  Stevens,  A  Reporter's  Lincoln.  St.  Louis  (Missouri  Historical  So- 
ciety), 1916. 

Course  of  Studies  for  the  Parish  Schools,  of  the  Archdiocese  of  St.  Louis. 
Revised,  1918. 

Tolerari  Potest.    Buffalo,  1893. 

Tornado,  Pictorial  Story  of  St.  Louis  Tornado.    St.  Louis,  1896. 

The  United  States  Catholic  Almanac,  or  Laity's  Directory,  for  the  year 
1836.     (Gift  of  Rev.  Thomas  J.  Walsh). 

St.  Vincent  de  Paul  Society,  Manual.  St.  Louis,  1861.  (Gift  of  Rev.  M. 
Brennan). 

C.  C.  Woods,  Robert  McCulloch.  St.  Louis,  1915.     (Missouri  Hist.  Soc). 
Zurbonsen  F.,  Prophezeiungen  zum  Weltkrieg.    Koeln.  1915. 

Catholic  Charities  and  Social  Activities  of  the  City  of  St.  Louis.  St.  Louis, 
1812. 

St.  Louis  Public  Library,  Annual  Report,  1914-1915. 

Fleur  de  Lis,  Centennial  Number,  St.  Louis  University,  November,  1919. 

St.  Vinzenz  Waisenverein,  St.  Louis,  Mo.,  Goldenes  Jubiteum,  June  13,  1900. 

Newsbovs'  Home  of  Father  Dunne.   Historical  Number. 
PERIODICALS  AND  REPORTS. 

Acta  et  Dicta,  St.  Paul,  Minn.,  Vol.  I,  No.  i ;  Vol.  Ill,  No.  2;  Vol.  IV,  No.  2; 
Vol.  V.  No.  2. 

Historical  Records  and  Studies  of  the  United  States  Catholic  Historical 
Society,  New  York.   Full  set.     (Gift  of  Rev.  F.  G.  Holweck). 

The  Catholic  Historical  Review  of  Washington,  D.  C.    Full  set. 

llinois  Catholic  Historical  Review,  Chicago,  111.    Full  set. 

Louisiana  Historical  Review  of  the  Louisiana  Historical  Society,  New  Or- 
leans, La.    Full  set. 

Abbey  Student  of  St.  Benedict's  College,  Atchison,  Kans.  (Founded  in 
December,  1891).    Full  set.     (Donated  by  the  Benedictine  Fathers  of  Atchison). 

Records  of  the  American  Catholic  Historical  Society  of  Philadelphia;  a 
large  amount  of  stray  numbers.     (Gift  of  Rev.  F.  G.  Holweck). 

The  American  Catholic  Historical  Researches  of  Martin  Griffin,  Philadel- 
phia ;  a  good  number  of  stray  copies. 

The  Guardian,  Little  Rock,  Ark.  St.  Vincent's  Infirmary  Number,  Septem- 
ber 14,   1918. 

Stray  numbers  of  the  following  Historical  Periodicals: 

The  Mississippi  Valley  Historical  Review  of  the  Mississippi  Valley  His- 
torical Society,  Cedar  Rapids,  lo. 


42  NOTES 

Journal  of  the  Illinois  State  Historical  Society,  Springfield,  III. 

St.  Louis  Historical  Collections  of  St.  Louis,  Mo. 

Catholic  University  Bulletin.  Washington,  D.  C. 

German  American  Annals,  Philadelphia,  Pa.  (Gift  of  Rt.  Rev.  J.  J.  Tann- 
rath). 

The  Missouri  Historical  Review  of  the  State  Historical  Society  of  Missouri, 
Columbia,  Mo. 

Minnesota  Historical  Bulletin  of  the  Minnesota  Historical  Society,  St.  Paul, 
Minn. 

Catholic  Cabinet,  a  Monthly  Periodical,  I  and  II.  St.  Louis,  1844  and  1845. 
(Donated  by  Rev.  Rothensteiner). 

Herold  des  Glaubens,  St.  Louis.  Mo.  Full  file  since  i88g.  (Gift  of  Rev.  F. 
G.  Holweck). 

The  historical  numbers  of  "Centralblatt  and  Social  Justice.''  St.  Louis,  Mo. 
(F.  Kenkel). 

The  Western  Watchman,  St.  Louis,  Mo.  Centennial  Number,  October  25, 
1918. •  .     . 

G.  L.  Osborne,  List  of  Genealogical  Works  in  the  Illinois  State  Historical 
Library.     Springfield,   1919. 

G.  Fowke,  Prehistoric  Objects.  Classified  and  Described.  (Missouri  Histori- 
cal Society,  Department  of  Archeology).     St.  Louis.  Mo.,  1913. 

A  large  number  of  Official  Reports  of  the  "General  Versammlungen  des 
D.  R.  K.  Central  Vereins"  of  the  "Catholic  Union  of  Missouri"  and  the  "St. 
Vincent's  Orphan  Society,"  St.  Louis.     (Donated  by  Mr.  R.  Krueger). 

Stray  Reports  of  the  Association  of  the  Holy  Childhood.  Pittsburg,  Pa. 

Maryknoll,  N.  Y. ;   St.  Louis  Preparatory  Seminary,  Kenrick   Seminary,   St. 

Reports  from  the  following  Colleges  and  Institutes: 
Louis ;  Provincial  Seminary  of  St.  Francis,  Wis. ;  Catholic  Normal  School  and 
Pio  Nono  College,  St.  Francis,  Wis. ;  St.  Francis  Solanus  College,  Quincy,  111. ; 
St.  Louis  University,  St.  Louis,  Mo. ;  Fleur-de-Lis,  St.  Louis  University :  St. 
John's  University,  Collegeville.  Minn. ;  Conception  College,  Conception,  Mo. ; 
New  Subiaco  College.  Ark.;  Military  Academy  of  St.  Charles,  Grand  Coteau, 
La.;  Ste.  Geneveive  College,  Asheville,  N.  C. ;  Bulletin  of  Army  and  Navy 
Courses.  Washington,  D.  C. 

A  large  collection  of  War  Literature,  pamphlets  and  books,  prepared  by  one 
of  the  librarians  (catalogue  may  follow  later  on). 

A  large  collection  of  articles,  historical  and  political,  taken  from  various 
newspapers  and  periodicals,  prepared  by  one  of  the  librarians. 


DOCUMENTS  FROM  OUR 
ARCHIVES 

Correspondence  of  Bishop  Du  Bourg  with  Propaganda 

XVII. 

BISHOP  DU  BOURG  TO  CARDINAL  FONTANA, 

Prefect  of  Propaganda^. 

Eminentissime  Praefecte, 

Ex  Uteris  Sacrae  huius  Congregationis  ad  me  datis  Junii  29 
proxime  elapsi,  disco  P.  Augustinum  Ercolani,  nuper  Evangelii  prae- 
conem  in  Wallachia  et  Byzantii,  ad  banc  dioecesim,  Sacra  approbante 
Congregatione  transire.  Miror  tamen  literas  has  per  alium  latorem  mibi 
transmissas  fuisse,  et  nee  adventasse  dictum  Patrem,  nee  quidquam 
mibi  de  se  scriptis  significasse ;  quanquam,  si  me  non  f allunt  quae  de  eo 
collegi  testimonia,  vix  admirationi  sit  locus ;  audio  enim  a  viris  omni  fide 
dignis,  quibus  notissimus  Romae  fuit,  eum  inconstantiori  animo  esse, 
aequefacilem  in  dimittendo  proposito,ac  ardentem  in  amplectendo ;  quod 
si  ita  sit,  nibil  profecto  erit  quod  de  eius  amissione  lugeam  ;  vix  siquidem 
alius  est  in  toto  cbristiano  orbe  terrarum  tractus,  ubi  maiori  prudentia 
animique  firmitate  sacerdotibus  opus  sit,  quam  ista  vineae  pars  pusillitati 
meae  commissa.  Hinc  est  quod  pro  meipso  primum  dein  pro  collabora 
toribus  meis  quotidie  sapientiam  a  Deo  efflagitem,  ut  nobiscum  sit  et 
nobiscum  laboret,  rogans  ut,  sicut  licentioris  vitae  homines,  ita  et  incon- 
stantes  et  praecipites  a  dioecesis  meae  finibus  arceat. 

Ea  occasione  significavit  mibi  Eminentia  Vestra  Sacram  Congre- 
gationem  id  in  votis  habere,  ut,  quandoquidem  Patris  huius  adventu 
novum  operarium  acquisiturus  eram,  eius  loco  alium  ex  nostris  mis- 
sionariis,  qui  anglicam  linguam  didicerunt,  Neo  Eboracum  mitterem, 
cuius  episcopus  propter  inopiam  sacerdotum,  laborum  mole  obruitur. 
Quocirca  advertere  velim  Eminentiam  Vestram  1°.  plurimos  adhuc  dio- 
ecesi  meae  deesse  ut  urgenti  non  paucarum  partium  necessitati  fiat  satis ; 
2°.  paucissimos  ex  iis  in  angHca  lingua  jam  satis  profecisse  ut  Neo 
Eboraci  accepti  esse  possint ;  3°.  penes  me  non  esse  quaemquam  ex  meis 
fratribus  in  alienam  dioecesim  mittere,  nisi  forte  aliquis  id  expetat ;  4°. 
Etsi  potestas  adesset,  certe  expectari  non  posse  me  velle,  post  tot  sus- 
ceptos  labores,  tot  sumptus  erogatos  ad  colligendam  copiam  fidelium  co- 

1  Archives  of  Propaganda.  Scrittnre  Referite  nei  Congressi.  America  Cen- 
trale.  Dal  Canada  all'Istmo  di  Panama.  Codice  No.  4,  Dal  i8i8  a  tto  il  182a 
Docum.  No.  141. 

43 


44  DOCUMENTS 

adjutorum,  ullum  ex  talibus  ablegare.  His  adiicere  possim,  quod  ita 
distractus  sit  Ecclesiae  Neo  Eboracensis  status,  adeo  labefactata  epis- 
copalis  auctoritas,  ut  vigentibus  actualibus  circumstantiis,  nulli  sacer- 
doti  auctor  esse  velim  ut  ad  earn  se  conferat. 

Paucos  infra  menses  animus  mihi  est  unum  e  presbyteris  meis 
Romam  mittere,  qui  Eminentiam  Vestram  et  Sacram  Congregationem 
de  statu  meae  dioeceseos  oretenus  docebit.  At  differre  diutius  non 
possum  Eminentiam  Vestram  rogare  ut  duo  matrimonia  invalide  con- 
tracta  propter  impedimentum  affinitatis  in  primo  gradu  .  .  .  curat  in 
radice  sanari  ... 

S.  Ludovici,  in  agro  Missouriano,  die  Febr.,  2,  1820. 

Humillimus 

Lud.  Guil.  Episc.  Neo-Aurel. 

Emin.  mo.  Card.  Fontana,  Praefecto  S.C.  de  Propg.  Fide — Romam. 

TRANSLATION. 

Your  Eminence : — 

A  letter  of  Propaganda,  in  date  of  June  29  last-,  advises  me  that 
Father  Augustine  Ercolani^,  erstwhile  employed   in  the  missions   of 


2  This  Letter  is  apparently  lost. 

3  Augustine  Mary  Ercolani  was  an  Augiistinian  monk,  and  had  been  a  mis- 
sionary in  Bulgaria  and  Valachia,  with  headquarters,  it  appears,  at  Constan- 
tinople Whether  he  had  not  been  employed  in  another  missionary  field  before 
is  not  altogether  clear.  At  any  rate,  for  reasons  unrecorded,  he  left  the  Order 
and  the  Eastern  Missions  and  came  back  to  Rome.  Arrived  in  the  Holy  City,  he 
reported  to  the  Vicar  General  of  the  Augustinians,  begging  readmittance. 
Shortly  afterwards,  however,  he  seemed  to  be  undecided  whether  he  should 
remain  in  the  Order,  and  asked  to  go  to  Monte  Citorio.  As  the  question  of  the 
American  missions  was  almost  constantly  agitated  in  the  Lazarist  house.  Father 
Ercolani  conceived  the  project  of  turning  towards  the  Western  world;  he  was 
directed  to  Cardinal  Quarantotti,  who  introduced  him  to  the  Secretary  of 
Propaganda  by  the  following  letter  (Archives  of  Prop.,  Scritture  Referite,  Codice 
4.  Docum.  No.  107)  : 

"February  25,  1819. 
"Msgr.  Pedicini,  Secretary  of  Propaganda : 

"Right  Reverend  Sir : — 

"The  bearer  is  Father  Augustine  Mary  Ercolani,  who  comes  from  Constan- 
tinople. For  reasons  which  he  disclosed  to  me  and  which  he  will  explain  also 
to  you  orally,  he  wishes  to  be  transferred  from  the  Mission  of  Bulgaria  and 
Valachia  to  that  of  America.  For  this  purpose  he  will  be  introduced  to  His 
Eminence.  Card.  Fontana,  Prefect,  by  the  Vicar  General  of  the  Lazarists  at 
Monte  Citorio,  who  will  join  in  asking  to  have  him  sent  to  aid  his  missionaries 
in  America.  I  beg  you,  therefore,  most  earnestly  to  inform  said  Cardinal  and 
interpose  your  good  offices  to  the  end  that  the  intentions  of  this  gentleman  may 
be  realized   ... 

"John   Bapt.   Card.    Quarantotti." 

How  Ercolani  impressed  the  Secretary  and  the  Prefect  of  Propaganda  we 
do  not  know.  At  any  rate,  as  he  had  been  an  Augustinian  monk,  it  was  most 
natural  that  further  information  should  be  sought  for  from  the  Superior  of  the 
Order.  Here  is  the  answer  of  the  Augustinian  Vicar  General  to  the  letter  of 
enquiry  of  Msgr.  Pedicini  {Ibid.,  Docum,  106)  : 
"Right  Reverend  Monsignor  : — 

"When  Father  Augustine  Ercolani  reported  to  me  to  present  his  obedience 
he  did  not  tell  me  that  he  had  left  the  Missions  of  the  Orient  to  pass  over  to 
that  of  America ;  but  that  he  wanted  to  resume  the  habit  of  the  Order  and  come 


DOCUMENTS  45 

Valachia  and  Constantipole,  is,  with  the  approval  of  the  S.  Congrega- 
tion, to  come  to  this  Diocese.  I  wonder,  though,  why  the  aforemen- 
tioned letter  came  to  me  through  another  bearer,  and  why  Father  Erco- 
lani  has  not  come,  and  has  not  even  written  a  Hne  to  me.  However,  if  I 
am  not  misled  by  the  information  which  I  have  received  about  him 
there  is  scarcely  room  for  wonder.  For  I  have  been  told  by  men  abso- 
lutely trustworthy,  who  knew  him  well  in  Rome,  that  he  is  rather  in- 
constant and  as  quick  in  relinquishing  a  project  as  he  was  in  adopting  it. 
If  this  be  true,  I  have  nothing  to  regret  if  I  lose  him;  for  I  must  say 
that  there  is  scarcely  any  country  in  all  Christendom  where  priests  need 


back  to  the  Community;  and  I  replied  that  I  was  glad  to  admit  him  again.  It  is 
true  that  I  could  not  give  him  room  in  this  convent  of  St.  Augustine  .  .  . ;  and 
he  show^ed  himself  satisfied  of  this  arrangement.  On  his  return  from  Gennaz- 
zano,  where  he  went  to  make  a  pilgrimage  to  Our  Lady  of  Good  Counsel,  he 
intimated  that  he  was  still  in  doubt  as  to  coming  back  to  the  Order,  and  begged 
leave  to  go  to  the  house  of  the  Mission  at  Monte  Citorio,  to  communicate  certain 
messages  which  had  been  entrusted  to  him,  and  to  be  permitted  to  go  to  con- 
fession outside  the  Order.  That  is  the  last  conversation  which  I  had  with  him. 
He  is  a  man  of  good  morals,  but  hot-headed  and  very  changeable  in  his  reso- 
lutions, as  is  evidenced  by  his  having  in  so  short  a  space  of  time  left  successively 
two  Missions.  Besides,  I  doubt  if  he  has  the  amount  of  prudence  and  knowledge 
that  is  required.  .  . 

"St.  Augustine's  Monastery,  March  12,  1819. 

"Fr.  Settimio  Rotelli, 
"Vic.  Gen.  of  the  Augustinians." 

Unflattering  as  was  this  testimonial.  Propaganda  decided  nevertheless  to 
send  Ercolani  to  Louisiana;  and  from  a  letter  of  Father  Colucci.  CM.,  in  date  of 
July  23,  1819  (Ibid.,  Docum.  104),  we  learn  that  the  project  was  still  standing, 
and  that,  together  with  the  ex-Augustinian  monk.  Propaganda  was  to  send  D. 
Francis  Jacobelli,  Canon  of  the  collegiate  church  of  Vico  in  the  Diocese  of 
Alatri.  The  testimonial  given  about  this  priest  is  quite  in  contrast  with  that 
sent  concerning  Ercolani.  Thus  wrote  Father  Colucci  to  the  Secretary  of 
Propaganda : 

"In  compliance  with  the  request  wherewith  His  Eminence,  the  Cardinal  Pre- 
fect, and  Your  Lordship  have  honored  me,  touching  the  gentleman  whom  it  is 
question  to  send  to  America  in  company  with  Father  Ercolani,  it  seems  to  me 
that  I  may  say  that  D.  Francis  Jacobelli,  Canon  of  the  collegiate  church  of  Vico, 
in  the  Diocese  of  Alatri,  whilst  he  did  us  the  favor  of  helping  us  to  hear  confes- 
sions in  various  missions  we  were  giving  in  that  Diocese,  and  lived  with  us, 
proved  himself  to  be  an  ecclesiastic  endowed  with  a  fair  modicum  of  knowledge, 
with  solid  judgment,  with  active,  yet  prudent  and  discreet  zeal,  with  great  courage 
in  the  face  of  obstacles,  indefectible  patience  and  great  docility  to  the  direction 
of  others;  we  noticed,  moreover,  that  the  people  esteem  and  appreciate  his  merit; 
and  for  this  reason  it  is  to  be  feared  that  his  Bishop  might  make  opposition  to 
his  departure.  He  is  about  forty  years  of  age,  and  quite  healthy  and  strong. 
When  he  first  expressed  his  desire  of  embracing  the  career  of  the  foreign  mis- 
sions, I  wished,  before  proposing  his  name  to  our  Superior,  to  consult  on  this 
subject  my  companions,  who  were  more  able  than  I  to  observe  his  conduct;  all 
unanimously  answered  that  he  would  prove  a  complete  success.  .  . 

"Colucci,  CM." 

From  Bishop  Du  Bourg's  letter,  we  understand  he  was  in  possession  of  very 
much  the  same  information  in  regard  to  Ercolani,  as  we  have  gleaned  from  the 
above-quoted  documents,  and  we  may  with  him  conclude  that  the  ex-Augustin- 
ian's  failure  to  go  to  America  was  small  loss  to  the  Louisiana  mission.  That 
Jacobelli  did  not  come  seems  to  be  regrettable;  of  the  reasons  which  detained  him 
in  Europe,  we  have  no  other  inkling  but  that  which  may  be  gathered  from  Co- 
lucci's  letter. 


46  DOCUMENTS 

more  prudence  and  steadiness  of  mind  than  in  this  portion  of  the  Lord's 
vineyard  entrusted  to  the  care  of  your  humble  servant.  Hence,  every 
day  I  pray  God  earnestly  to  grant,  in  the  first  place,  to  myself  and  also 
to  my  colaborers,  the  gift  of  wisdom,  that  He  may  abide  and  labor  with 
us ;  beseeching  Him  to  keep  away  from  my  Dioese  not  only  persons  of 
questionable  morals,  but  also  those  that  are  inconstant  and  precipitate. 

Your  Eminence  informed  me,  by  the  same  occasion,  that  it  was  the 
wish  of  the  S.  Congregation  that,  as  I  was  to  get,  by  the  coming  of 
Father  Ercolani,  a  new  worker,  I  should,  in  exchange,  send  one  of  our 
English-speaking  missionaries  to  New  York,  as  the  Bishop  of  that  place 
is  overburdened  with  work,  owing  to  the  paucity  of  priests.  In  this 
regard  permit  me  to  submit  to  Your  Eminence  the  following  considera- 
tions: 1.  Many  more  priests  are  still  needed  in  my  Diocese  in  order  to 
satisfy  the  wants  of  quite  a  number  of  places ;  2.  Very  few  are  those 
who  have  become  proficient  enough  in  English  to  be  suitable  for  New 
York ;  3.  I  have  no  authority  to  mission  to  another  Diocese  any  one  of 
my  brother-priests,  unless  he  asks  to  be  transferred ;  4.  Even  if  I  had 
this  authority.  I  could  scarcely  be  expected  to  be  willing,  after  all 
the  labors  undertaken,  all  the  money  expended  in  recruiting  a  number 
of  faithful  colaborers,  to  give  away  any  of  them.  I  might  well  add, 
too,  that  so  distracted  is  the  Church  of  New  York,  so  weakened  the 
authority  of  its  Bishop  that,  in  the  present  circumstances,  I  should  never 
approve  of  any  priest  going  there. 

It  is  my  intention  to  despatch  to  Rome  within  a  few  months  one  of 
my  priests*,  who  will  make  a  verbal  report  of  the  state  of  my  Diocese  to 
Your  Eminence  and  to  the  S.  Congregation.  However,  I  cannot  wait 
any  longer  before  asking  Your  Eminence  to  obtain  the  Sanatio  in  radice 
...  of  two  marriages  invalid  on  account  of  an  impediment  of  affinity  in 
the  first  degree  .  .  . 

St.  Louis,  Missouri,  February  2,  1820. 

■^  Louis,  Wm.,  Bp.  of  New  Orl. 

To  His  Eminence,  Cardinal  Fontana,  Prefect  of  the  S.  Congrega- 
tion of  Propaganda,  Rome. 

XVIII. 
BISHOP  DU  BOURG  TO  CARDINAL  FONTANA^ 

Eminentissime  Praef ecte : 

Litterae  Vestrae  humanitatis  plenae,  quae  nuper  accepi,  docent 

*  The  priest  in  question  was  to  be  the  notorious  Count  Angelo  Inglesi,  who 
since  his  arrival  in  St.  Louis  in  September,  1819,  had,  by  his  suave  manners,  abso- 
lutely fascinated  everybody,  and  Bishop  Du  Bourg  more  than  everyone  else.  The 
Bishop  intended  to  ordain  him.  as  indeed  he  did,  on  March  20.  We  intend  to 
publish  in  the  near  future  a  summary  of  what  is  known  of  this  curious  and  enig- 
matic Roman  Count.  Cf.  Pastoral  Blatt,  Febuary,  1918:  Ein  dunkles  Blatt  aus 
Du  Bourg's  Episkopat.  A  sketch  of  Rev.  Angelo  Inglesi,  a  Clerical  Fraud ;_  by 
Rev.  F.  G.  Holweck;  also  Records  of  the  American  Catholic  Historical  Society 
of  Philadelphia.  March,  1916,  pp.  74-87-  . 

1  Archives  of  Propaganda.  Scrittnre  Referite  net  Congressi.  America  Cen- 
trale.  Dal  Canada  all'Istmo  di  Panama.  Codice  4  Dal  1818  a  tto  il  1820.  Docum. 
No.  144. 


DOCUMENTS  47 

Sacrae  isti  Congregation!  non  arrisisse  quas  ipsi  direxeram  preces  de 
assignando  mihi  in  Coadjutorem  Revdo.  Patre  Antonio  a  Sedella,  be- 
nigniusque  me  invitant  ut  alium  Sacerdotem  ad  tantum  opus  proponam, 
qui,  si  fieri  potest,  meipso  senior  non  sit. 

Fateor  liac  clausula  me  valde  coarctari,  Tres  enim  dumtaxat  habeo 
quos  hujusmodi  ministerio  aptos  judicaverim.  Primus  est  Rev.  D.nus 
Ludovicus  Sibourd,  Vicarius  meus  Generalis,  qui  in  summa  rerum  an- 
gustla  per  sex  et  amplius  annos,  Novae  Aureliae  prudenter  ita  adminis- 
travit,  ut  omnium  in  se,  etiam  hostium,  animos  conciliaverit.  Sed  is  sex 
circiter  annos  meipso  provectior  est,  licet  adhuc  veges  et  me  multo 
robustior. — Alter  est  Rev.  D.nus  Bertrandus  Martial,  Burdigalensis 
sacerdos,  duobus  abhinc  annis  in  istam  Dioecesim  advectus,  morum 
comitate,  ingenii  solertia,  sinceraque  pietate,  mihi  imprimis  plebique 
carissimus,  cui  potissimum  debetur  Novae  Aureliae  ad  meliorem  f  rugem 
.reditus.  Hie  novem  annis,  ut  puto,  me  minor  existit. — Tertius  est  Rev. 
D.  Josephus  Rosati,  Neapolitanus,  Cong.is  Miss.is  sacerdos, 
triginta  ad  summum  annos  natus,  vir  modis  pene  omnibus  absolutus. 
Cum  vero  Rev.  D.  Martial  nuper  ad  Collegii,  pro  Christiana  et  literaria 
liberorum  institutione  in  Inf  eriori  Louisiana ;  Rev.  autem  D.  Rosati  ad 
ecclesiastici  Seminarii,  in  hac  Superiori  parte,  f  undationem,  me  auctore, 
manum  admoverint,  opera  prof  ecto  ne  dicam  utilissima,  sed  inter  omnia 
maxime  necessaria,  quae  ipsis  discedentibus,  ad  terram  prosterni  necesse 
est,  unum  tantummodo  superest,  qui  sine  gravissimo  incommode  mihi  in 
Coadjutorem  adjungi  queat,  nempe  praefatus  Rev.  D.nus  Ludovicus 
Sibourd.  Nee  vero  obstare  videtur  quod  paucis  annis  me  antecellat ; 
tum  quia,  quantum  aetate,  tantum  viribus  et  virtute  praestat ;  tum 
praesertim  quia,  cum  praecipua  Coadjutoris  eligendi  ratio  sit,  ut  paula- 
tim  incolarum  in  inferiori  Louisiana  mentes  episcopali  gubernationi 
assuescant,  plurimum  refert,  ut  ipse  eligatur,  cui  jam  quadam  conSue- 
tudine  devincti  sunt. 

Generalem  Dioecesis  meae  status  rationem  in  decursu  labentis  anni 
per  unum  e  Sacerdotibus  meis  ad  Sacram  istam  Cong.em  transmittere 
cogitans,  hoc  unum,  utpote  urgentissimum  negotium,  impraeserttiarum 
ipsi  submitto,  rogans  ut,  si  bene  videbitur,  quamprimum  Rev.di  D.ni 
Lud.ci  Sibourd  Episcopalis  institutio,  sub  titulo  in  partibus,  cum  jure  ad 
banc  Dioecesim  consecrari  valeat,  ad  me  dirigatur  per  manus  Rev.  mi 
D.ni  Archiepiscopi  Burdigalensis,  Interim  D.O.M.  pro  sospitate  .  .  . 
me  profiteer  ...  4"  L.  Guil.,  Ep.  Neo-Aurel. 

S.ti  Ludovici  (Missouri) 

die  4a.  Martii  1820. 

TRANSLATION. 
Your  Eminence : — 

Your  so  amiably  condescending  letter,  which  I  received  some  time 
ago-,  advises  me  that  the  S.  Congregation  of  Propaganda  did  not  con- 


2  This  cannot  be  the  letter  of  December  ii,  1819,  which  we  published  in  our 
last  issue  (Vol.  I,  p.  310),  as  no  mention  is  made  there  of  Father  de  Sedella.  A 
number  of  the  Letters  of  Propaganda  to  Bishop  Du  Bourg  have  not  been  found 
so    far. 


48  DOCUMENTS 

sider  favorably  the  request  which  I  had  addressed  to  it  to  appoint  for 
my  Coadjutor  the  Rev.  Father  Anthony  de  Sedella,  and  most  kindly  in- 
vites me  to  propose  for  this  office  some  other  priest,  not  older  than  I,  if 
possible. 

I  must  confess  that  this  latter  qualification  restricts  considerably 
my  choice.  For  I  have  only  three  priests  whom  I  should  consider  fit 
for  this  office.  The  first  is  the  Rev.  Louis  Sibourd,  my  Vicar  General, 
who,  amidst  very  difficult  circumstances,  for  six  years  and  more  has 
administered  the  Church  of  New  Orleans  with  so  much  prudence  that 
he  has  won  the  sympathy  of  all,  even  the  refractory.  But  he  is  six 
years  or  so  older  than  myself,  although  he  is  still  quite  robust  and  more 
vigorous  than  I.  The  second  is  the  Rev.  Bertrand  Martial,  a  priest 
from  Bordeaux,  who  came  to  this  Diocese  two  years  ago ;  his  suavity 
of  manners,  his  remarkable  mind  and  his  genuine  piety  have  endeared 
him  at  once  both  to  the  people  and  to  myself ;  to  his  exertions  is  due 
the  return  of  New  Orleans  to  better  sentiments.  He  is,  I  think,  nine 
years  my  junior.  The  third  is  the  Rev.  Joseph  Rosati,  from  Naples^ 
priest  of  the  Congregation  of  the  Mission,  thirty  years  of  age  at  most*, 
but  a  man  accomplished  in  every  way.  Now  as  the  Rev.  B.  Martial  and 
the  Rev.  J.  Rosati  have  undertaken  under  my  auspices,  the  one  the 
foundation  of  a  college  for  the  religious  and  literary  education  of  boys 
in  Lower  Louisiana,  and  the  other  that  of  an  Ecclesiastical  Seminary  in 
Upper  Louisiana,  these  works  which  are,  I  shall  not  say  very  useful, 
but  really  necessary  above  all  others,  will  fatally  crumble  down  if  these 
two  gentlemen  are  taken  away.  There  remains,  therefore,  but  one  can- 
didate to  whom  the  Coadjutorship  may  be  given  without  grave  incon- 
venience, namely,  the  Rev.  Louis  Sibourd.  The  fact  that  he  is  a  few 
years  my  senior  does  not  seem  really  to  be  in  the  way :  first,  because  his 
vigor  and  his  virtue  are  in  proportion  to  his  years  ;  secondly  and  mainly, 
because,  as  the  principal  reason  for  giving  me  a  Coadjutor  is  that  the 
minds  in  Lower  Louisiana  may  gradually  grow  reconciled  with  the 
government  of  the  Bishop,  it  is  of  the  utmost  importance  to  select  a 
man  with  whom  they  are  already  quite  accustomed. 

As  I  am  thinking  of  sending,  through  one  of  my  priests^  the  gen- 
eral report  of  my  Diocese  for  the  past  year  to  the  S.  Congregation, 
I  submit  to  it  presently  but  this  one  afifair,  which  indeed  is  the  most 
pressing;  and  beg  that  the  same  Congregation,  if  it  so  please,  forward 
me  without  delay,  in  care  of  the  Most  Rev.  Archbishop  of  Bordeaux, 
the  appointment  of  the  Rev.  Louis  Sibourd  to  a  Bishopric  in  partibus, 
and  with  right  of  succession  to  this  Diocese,  adding  the  proper  dispen- 
sation, so  that  he  may  be  consecrated  by  only  one  Bishop.  Meanwhile 
I  pray  God  to  preserve  in  good  health  .  .  .  and  subscribe  myself  .  .  . 

►^  L.  Wm.,  Bp.  of  N.  O. 

St.  Louis,  Mo.,  March  4,  1820. 


old 


3  Not  from  the  city,  but  the  kingdom  of  Naples. 

*  Joseph  Rosati  was  born  on  January  13,  1789;  he  was  then  thirty-one  years 

5  See  above,  Note3,  on  Letter  XVII. 


DOCUMENTS  \  49 

V  6',  , 
XIX.  ^^V- 

BISHOP  DU  BOURG  TO  CARDINAL  LITTA^ 

St.  Louis  le  5  Avril  1820. 
Eminence : 

Recevez  mes  tres  humbles  et  tres  affectueux  remerciemens  pour 
I'int^ret  que  vous  avez  daign^  pendre  au  cruel  embarras  ou  je  m'^tois 
mis  dans  I'affaire  de  mon  Coadjuteur     . 

J'ai  r^it^re  ma  demande  en  faveur  de  Mr.  L.  Sibourd  dont  I'age  ne 
m'est  pas  bien  connu,  mais  que  je  suppose  etre  d'environ  soixante  ans ; 
celui  de  I'autre  que  j'avais  propose  est  de  72.  Si  cette  circonstance  for- 
moit  une  difficulte,  j'avoue  que  je  ne  saurois  comment  la  lever;  je 
n'ai  dans  mon  Diocese  que  lui  qui  convienne  aujourd  'hui  a  cette  place; 
les  autres  Pretres  sont  ou  plus  vieux  ou  tres  jeunes  a  I'exception  de  MM. 
Andreis,  Rosati  et  Martial.  Les  deux  premiers  sont  trop  necessaires  a 
r^tablissement  de  leur  Compagnie,  et  le  dernier  k  la  formation  d'un 
College  important  qu'il  vient  de  commencer  daus  la  basse  Louisiane, 
pour  en  etre  detaches  .  .  . 

La  division  du  Diocese  est  encore,  dans  mon  oipnion,  et  dans  celle 
de  plusieurs  de  mes  plus  sages  cooperateurs  une  mesure  prematur^e; 
1°  Tant  qu'un  certain  homme  existera,  la  situation  d'un  Ev.  titulaire  h 
la  Nouvelle  Orleans  seroit  extremement  d^sagreable.  2°  La  haute  et  la 
basse  Louisiane  sont  et  seront  encore  pendant  quelques  ann^es  tres 
necessaires  I'une  k  I'autre  ,  ,  ,  3°  L'Etat  du  Missouri  est  encore  si  nou- 
veau,  qu'il  offriroit  tres  peu  de  chose  k  faire  a  un  Eveque ;  n'ayant  que 
7  on  8  postes  qui  puissent  faire  subsister  modiquement  un  Pretre.  Dans 
un  pareil  ^tat  de  choses,  il  me  semble,  Eminence,  qu'il  vaut  mieux  laisser 
le  Diocese  dans  son  integrity,  en  donnant  a  I'Eveque  un  Coadjuteur  avec 
lequel  il  puisse  partager  ses  secours  et  ses  travaux. 


.  .  .  Mr.  Rossetti  et  sa  petite  compagnie  sont  occup^s  k  ac- 
c^l^rer  les  travaux  de  mon  S^minaire.  .  .  . 

'h  Lud.  Guil.  Ev.  de  la  Louis.ne. 

TRANSLATION. 

St.  Louis,  April  5,  1820. 
My  Lord  Cardinal : 

Deign  Your  Eminence  accept  the  most  humble  and  affectionate 
thanks  for  the  interest  which  you  have  so  kindly  taken  in  the  painful 
embarrassment  wherein  I  was  intricated  in  the  matter  of  the  Coadju- 
torship.     .     . 

I  .  .  .  have  reiterated  my  petition  in  favor  of  the  Rev.  L. 
Sibourd,  whose  age  I  do  not  know  exactly,  but  suppose  to  be  about 
sixty ;  the  other  man  I  had  ventured  to  propose^  is  seventy-two  years 
old.    If  this  circumstance  were  to  be  considered  an  obstacle,  I  confess 


1  Archives  of  Propaganda.    Scritture  Referiie  net  Congressi.    America  Cen- 
trale.    Dal  Canada  all'Istmo  di  Panama.      Codice  7-   Dal  1821  a  tto  il  1822. 

2  Father  Anthony  de  Sedella,  O.M.C. 


4G22 


50  DOCUMENTS 

my  inability  to  find  a  way  out ;  for  I  have  no  one  else  in  the  Diocese 
who  would  do,  the  other  priests  being  either  older  or  very  young,  except 
the  Revs.  De  Andreis,  Rosati  and  Martial.  The  first  two  are  so  indis- 
pensable for  the  establishment  of  their  community,  and  the  other  to  the 
foundation  of  an  important  College,  which  he  has  just  started  in  Lower 
Louisiana,  that  they  cannot  be  taken  away.     .     .     . 

According  to  my  opinion  and  the  opinion  of  several  of  my  wisest 
colaborers,  the  division  of  the  Diocese  appears  as  yet  premature:  L 
As  long  as  a  certain  man^  is  living,  the  situation  of  a  titulary  Bishop  in 
New  Orleans  is  to  be  extremely  unpleasant ;  2.  Upper  and  Lower  Louis- 
iana are,  and  will  for  yet  some  years  to  come  be  very  necessary  to  each 
other.  .  .  3.  The  State  of  Missouri  is  still  so  young  that  it  would 
afford  very  little  work  for  a  Bishop  to  do,  as  there  are  only  seven  or 
eight  places  which  can  afford  to  maintain — and  that  poorly  enough — a 
priest.  Owing  to  these  conditions,  it  seems  to  me.  Your  Eminence,  that 
it  is  better  to  leave  the  Diocese  as  it  is,  giving,  however,  to  the  Bishop 
a  Coadjutor  with  whom  he  may  share  his  income  and  his  work.  .  .  . 

.  .  .  Father  Rossetti  and  his  little  band*  are  working  to  help 
hastening  the  building  of  my  Seminary.     .     . 

+  L.  Wm.,  Bp.  of  Louisiana. 


3  No  doubt,  Father  de  Sedella. 

*  Father  John  Mary  Rossetti  was  a  Milanese  priest,  who  had  gathered  around 
him  a  little  band  of  clerics  and  pious  young  laymen  to  whom  he  was  a  kind  of 
Superior.  At  the  time  of  Bishop  Du  Bourg's  journey  through  Milan,  in  the  early 
months  of  i8i6.  Father  Rossetti  was  so  deeply  touched  by  the  prelate's  descrip- 
tion of  the  sorrowful  plight  of  the  Church  of  Louisiana,  so  moved  by  his  earnest 
appeal  for  laborers  to  work  in  that  forsaken  portion  of  the  Lord's  vineyard,  that 
he  forthwith  proffered  his  services  and  those  of  the  sodality  under  his  direction. 
On  further  consideration,  however,  it  was  arranged  by  common  consent  that  the 
Bishop  would  take  immediately  along  only  one  of  the  young  clerics,  Joseph  Tich- 
itoli,  and  that  Father  Rossetti  would  hold  the  rest  in  reserve  to  start  later,  prom- 
ising to  keep  always  on  hand  in  the  meantime  the  funds  necessary  for  the  jour- 
ney. They  had  to  wait,  until,  early  in  i8i8,  preparations  were  made  at  Monte 
Citorio  for  another  expedition,  made  up  of  Father  Francis  Cellini,  Messrs.  Philip 
Borgna  and  Joseph  Potini,  clerics,  and  Brother  Bettelani,  of  the  Congregation  of 
the  Mission.  The  two  bands  met  at  Genoa.  Father  Rossetti  had  with  him  two 
priests.  Fathers  Charles  Mariani  and  Marcellus  Borella ;  a  cleric,  Mr.  John  Rosti, 
and  five  young  laymen :  John  Bosoni,  Peter  Vergani,  Angelo  Mascaroni,  Joseph 
Pifferi  and  Vincent  Turatti.  They  all  sailed  from  Leghorn  on  July  4,  1818,  and 
landed  at  Philadelphia  October  rst.  The  Lazarists  of  the  band  set  out  at  once  on 
their  westward  journey,  and  arrived  at  the  Barrens  on  the  5th  of  January,  1819. 
Rossetti  and  his  companions  remained  in  Philadelphia  awaiting  orders.  They 
reached  the  Barrens  January  4,  1820,  almost  a  year  to  the  day  after  the  arrival 
of  their  former  travelling  companions. 


DOCUMENTS  51 

XX. 

PROPAGANDA  TO  BISHOP  DU  BOURG\ 

N.  14^ 
Illme  ac  Rme  Dne. 

Licet  Amplitudo  Tua  florente  adhuc  aetate,  ac  valetudine  utatur, 
perspectis  tamen  rationum  momentis,  quae  adducta  sunt,  Sacra  Congre- 
gatio  Coadjutorem  tibi  assignare  non  recusabit,  qui  in  amplissima  ista 
Dioecesi,  praesertim  vero  in  inferiore  illius  parte,  tibi  praesidio  sit,  ac 
adjumento.  Verum  D.  Sibourd,  quern  novissime  ad  hujusmodi  munus 
proposuiti,  nimis  aetate  provectus  videtur ;  aliunde  vero  qua  ille  pru- 
dentia,  quo  studio,  quaque  doctrina  sit  praeditus  plane  ignoramus. 
Quare  cupio,  ut  de  illius  meritis,  et  qualitatibus  plene  nos  doceas,  ante- 
quam  de  ipsius  deputatione  ratio  habeatur.  P.  Augustinus  Ercolani, 
qui  isthuc  sese  conferre  decreverat,  a  suscepto  consilio  recessit.  Pres- 
byterum,  quern  Roman  mittere  statuisti,  ut  Nos  de  istius  Ecclesiae  statu, 
ac  necessitatibus  instruat,  libenter  expectabimus,  quidque  ad  ejusdem 
Ecelesiae  utilitatem  S.  Congregatio  conferre  poterit  studiose  praestabit. 
Interim  tibi  petitas  duas  dispensationes  adjicio,  Deumque  precor,  ut  A. 
T.  diutissime  servet  ac  sospitet.  Amplitudinis  Tuae, 
Romae  ex  Aedibus  S.  Congnis.  de  Prop.da  Fide 
die  26.  Augusti  1820. 

Uti  Frater  Studiossissimus, 
4"  Julius  M.    Card.lis  de  Somalia  Pro-Praefectus. 

C.  M.  Pedicini,  Sec.ius. 
Rmo.  D.  Lud.  Guill.  Du  Bourg, 

Epo.  Neo  Aurelianensi  in  America  (S.  Ludovicum). 

TRANSLATIONS 
Right  Reverend  Sir ; 

Although  Your  Lordship  is  still  young  in  years*  and  enjoying  good 
health,  in  view  of  the  importance  of  the  reasons  which  you  advance,  the 
S.  Congregation  will  not  refuse  to  give  you  a  Coadjutor  to  assist  and  aid 
you  in  the  administration  of  your  vast  Diocese,  particularly  the  southern 
part  of  it.  However,  the  Rev.  Sibourd,  whom  you  lately  proposed  for 
this  office^,  appears  to  be  too  old® ;  moreover,  what  are  his  prudence,  his 


^  Original  in  Archives  of  the  St.  Louis  Chancery. 

2  With  the  exception  of  the  Propaganda  Letter  No.  lo,  published  in  our  last 
issue  (Vol.  I,  p.  310),  the  earlier  letters  of  Propaganda  to  Bishop  Du  Bourg 
seem  to  be  lost. 

3  This  letter,  as  is  evident  from  its  contents,  is  an  answer  to  Bishop  Du 
Bourg's  own  letter  of  February  2  (cf.  above,  XVIL). 

*  Bishop  Du  Bourg  was  then  in  his  fifty-fifth  year,  being  born  on  February 
13,  1766. 

5  See  Letters  XIV,  of  June  25,  1819  (Vol.  L  PP-  303  and  foil.)  ;  XV,  of  the 
same  date  (Ibid.,  pp.  308  and  foil.)  ;  XVI,  of  December  11,  1819  (Ibid.,  pp.  310- 
311),  XVin,  of  March  4,  and  XIX,  of  April  5,  1820  (in  this  issue). 

«  It  will  be  remembered  that  in  the  letter  XVIII  (above),  Bishop  Du  Bourg 
stated  that  Father  Sibourd  was  "six  years  or  so"  older  than  himself;  and  to 
Cardinal  Litta  (Letter  XIX),  he  declared  "not  to  know  exactly  Father  Sibourd's 
age,  which  he  supposed  to  be  about  sixty." 


52  DOCUMENTS 

zeal,  and  his  knowledge,  we  are  completely  ignorant  of.  Hence,  I  wish 
you  to  give  us  full  information  touching  his  merit  and  qualifications, 
before  we  can  consider  the  question  of  his  appointment. 

Father  Augustine  Ercolani^  who  had  determined  to  pass  over  to 
America  has  now  changed  his  mind. 

We  will  gladly  await  the  coming  of  the  priest  whom  you  intend 
to  send  to  Rome  to  make  known  to  us  the  condition  of  your  church 
and  its  needs^ ;  and  whatever  help  it  is  in  the  power  of  this  S.  Congre- 
gation to  afford  for  the  good  of  that  Diocese  will  certainly  be  extended. 
Meanwhile  you  will  find  herewith  enclosed  the  two  dispensations  which 
you  asked  for ;  and  I  pray  God  to  keep  Your  Lordship  yet  many  years 
and  in  good  health. 

Your  Lordship's  Most  Devoted  Brother, 

►^  Julius  M.  Card,  de  Somalia,  Pro-Prefect. 
*  CM.  Pedicini,  Secretary. 

Rome,  Palace  of  the  S.  Congregation  of  Propaganda,  August  26, 

1820. 
To  the  Right  Rev.  Louis  Wm.  Du  Bourg,  Bishop  of  New  Orleans 
in  America.   St.  Louis. 


7  See  above  Letter  XVII,  Note  3. 
«  Sec  above  Letter  XVII,  Note  4. 


ST.  LOUIS 

CATHOLIC   HISTORICAL 

REVIEW 


I  ssued  Quarterly 


KDITOR-IN-CHIEF 

REV.  CHARLES  I..  SOUVAY,  C.  M.,  D.  D. 

ASSOCIATK    EDITORS 

REV.  F.  G.  HOJ^WECK 
RBV.  GILBERT  J.  GARRAGHAN,  S.  J, 
REV.  JOHN  ROTHEN3TEINER 
EDWARD    BROWN 


Volume  II  APRIL— JULY  1920  Number  2—3 


Published  by  the  Catholic  Historical  Society  of  Saint  Louis 
209  Walnut  Street,  St.  Louis,  Mo. 


CONTENTS. 

PAGE 

Catholic  Historical  Society  of  St.  Louis 56 

Early  Missionary  Efforts  among  the  Indians  in  the  Diocese 

St.  Louis Rev.  J.  Rothensteiner     57 

Notes  on  Sister  Mary  Theonella  Hite  and  her  family 

Scannell  O'Neill    97 

Diary  of  the  Journey  of  the  Sisters  of  St.  Joseph  from  St. 

Louis  to  Tucson,  Ariz.  ( 1870) Sister  Monica  tOl 

Origin  of  the  Creoles  of  German  Descent  (Cote  des  Alle- 

MANDS,  La.) Rev.  F.  G.  Hohveck  114 

Notes 123 

Documents  from  our  Archives 130 

An  Appeal 151 


(55) 


Catholic  Historical  Society  of  St.  Louis 

Established  February  7th,  1917 


OFFICERS  AND  STANDING  COMMITTEES 
1920-1921 

President — Most  Rev.  John  J.  Glennon,  D.  D. 

First  Vice-President — Rt.  Rev.  Mgr.  J.  A.  Connolly,  V.  G. 

Second  Vice-President  and  Treasurer — Edward  Brown 

Third  Vice-President — Louise  M.  Garesche 

Secretary — Rev.  Edward  H.  Amsinger 


Librarians  f  Rev.  F.  G.  Holweck 

and  Archivists       i  g^^'"  Charles  L.  Souvay,  C.  AT    D.  D. 
1^  Rev.  Gilbert  J.  Garraghan,  S.J. 


Executive 
Committee 


Rt.  Rev.  Mgr.  J.  A.  Connolly,  V.  G.,  President 

Rt.  Rev.  Mgr.  J.  J.  Tannrath,  Chancellor 

Rev.  Charles  L.  Souvay,  C.  M.,  D.  D. 

Rev.  F.  G.  Holweck 

Rev.  Martin  L.  Brennan,  Sc  D. 

Rev.  John  Rothensteiner 

Rev.  Edward  H.  Amsinger 

Edward  Brown,  Secretary 


Committee 
on  Library 
and  Publications 


f  Rev.  Charles  L.  Souvay,  C.  M.,  D.  D. 
I   Rev.  F.  G.  Holweck 
<(   Rev.  Gilbert  J.  Garraghan,  S.  J. 
I   Rev.  John  Rothensteiner 
(^  Edward  Brown 


COMMUNICATIONS 

General  Correspondence  should  be  addressed  to  Rev.  Edward  H.  Amsinger, 
Secretary,  744  S.  Third  St.,  St.  Louis,  Mo. 

Exchange  publications  and  matter  submitted  for  publication  in  the  St.  Louis 
Catholic  Historical  Review  should  be  sent  to  the  Editor-in-chief,  Rev.  Charles 
L.   Souvay,   CM.,  DD.,  Kenrick   Seminary,   Webster  Groves,  Mo. 

Remittances  should  be  made  to  Edw^ard  Brown,  Treasurer,  511  Locust  St., 
St.  Louis,  Mo. 


56 


EARLY  MISSIONARY  EFFORTS 

AMONG    THE   INDIANS 

IN  THE  DIOCESE  OF  ST.  LOUIS 

The  missionary  spirit  has  always  and  everywhere  been  a  dis- 
tinctive mark  of  the  Catholic  Church.  The  injunction  of  her  Divine 
Founder  and  Master,  "Go  and  teach  all  nations,"  never  ceased  ringing 
in  the  ears  of  her  ministers  and  ever  found  a  ready  response  in  the 
hearts  of  her  people.  The  history  of  the  development  of  the  Church 
is  largely  the  history  of  her  missionary  labors.  It  was,  therefore,  to 
be  expected  that  the  planting  and  the  growth  of  the  Church  in  the  Mis- 
sissippi Valley  should  be  closely  identified  with  many  generous  efforts 
to  gain  for  th:;  religion  of  Christ  the  various  savage  tribes  called  In- 
dians, then  inhabiting  the  vast  tracts  of  land  bordering  on  the  mighty 
Mississippi,  and  its  tributary  rivers  and  streams.  And,  indeed,  here 
as  elsewhere  the  Catholic  missionary  followed  in  the  wake  of  the  ex- 
plorer, or,  rather,  the  first  explorer  was  also  the  first  missionary,  the 
intrepid  Father  Pierre  Marquette  of  the  Society  of  Jesus.  After  the 
pathfinder  came  band  on  band  of  zealous  messengers  of  the  Gospel, 
whose  chief  concern  it  was  to  win  the  poor  savages  to  the  religion  of 
the  cross.  The  Jesuits,  whilst  there  were  Jesuits,  were  most  prominent 
in  this  religious  movement,  and  their  establishments  dotted  the  land 
from  far  away  Canada,  along  the  shores  of  the  great  lakes,  down  the 
course  of  the  Illinois  River,  and  on  the  banks  of  the  River  of  the  Im- 
maculate Conception,  as  Father  Marquette  called  the  Mississippi,  down 
as  far  as  the  Gulf  of  Mexico.  Noteworthy  above  others  were  the 
original  Kaskaskia's  Mission  on  Lake  Pimeteoui,  then  Fort  St.  Louis,^ 
the  home  of  Father  Allouez  and  Gravier  on  the  Illinois  River,  and 
lastly  the  new  Kaskaskia  Mission,  of  which  the  Jesuit  Relations  give 
us  such  glowing  pictures  of  Christian  faith  and  piety,  together  with 
its  dependencies.  Fort  Chartres,  Prairie  du  Rocher  and  Ste.  Genevieve. 
The  Fathers  of  the  Foreign  Mission  from  Montreal  had  established 
their  center  at  Cahokia  with  the  Commission  to  evangelize  the  im- 
mense tract  watered  by  the  Missouri  and  its  tributary  streams,  "the 
most  beautiful  region  in  the  world."  as  Father  Vivier  calls  it  in  1750. 
Further  down  the  Mississippi  there  were  a  number  of  stations  con- 
ducted by  Jesuits  or  Capuchins.  Of  course,  these  missionary  centers 
were  net  always  of  the  same  relative  importance,  increasing  or  de- 

•  It  would  appear  that  Fort  St.  Louis  and  Starved  Rock  are  the  same  place.  The 
mission  called  St.  Louis  took  its  name  from  the  Fort  St.  Louis,  and  was  probably  at  the 
great  village,  which  village  was  just  below  Starved  Rock.  Starved  Rock  is  the  place  where 
the  Illinois  made  their  last  stand  against  the  Pott;iwotoniies. 

57 


58  REV.  J.  ROTHENSTEINER 

creasing  frequently  in  accordance  with  the  frequent  shifting  of  the 
Indian  population.  An  approximately  correct  idea  can  be  gained  for 
the  years  1722-1728  from  a  Memoir"  concerning  the  Church  of  Louisi- 
ana, dated  November  21,  1728,  found  in  the  archives  of  the  Ministry 
of  Marine  of  France.  We  will  give  the  leading  parts  of  this  lengthy 
document  in  a  literal  translation  of  the  French  original,  connecting 
them  by  a  resume  of  the  less  important  matters.  "By  ordinance  of  the 
Commissioners  of  the  Council  of  May  16,  1722,  and  with  the  consent 
of  the  Bishop  of  Quebec,  the  Province  of  Louisiana  was  divided  into 
three  religious  jurisdictions,"  apportioned  to  three  missionary  orders, 
each  to  hajte  at  its  head  a  Grand  Vicar  of  the  Bishop  of  Quebec. 

The  first  included  all  the  country  which  is  found  in  ascending  the  river  St. 
Louis  (Mississippi)  from  the  sea  (the  Gulf  of  Mexico)  to  the  height  of  the 
entry  of  the  river  Ouabache  (Ohio)  into  the  river  St.  Louis;  and  all  that  part  to 
the  west  of  this  river  in  the  said  extent  of  country.  The  churches  and  missions 
in  this  jurisdiction  were  to  be  filled  by  the  Capuchins  and  their  Superior  was  to 
be  always  Grand  Vicar  of  the  Bishop  of  Quebec,  in  the  department,  and  to  reside 
in  New  Orleans. 

The  second  jurisdiction  was  to  extend  over  all  the  country  which  is  found 
in  the  upper  part  of  the  province  above  the  river  Ouabache,  and  was  to  be  in 
control  of  the  Jesuits,  whose  Superior  residing  at  the  Illinois,  was  to  be  always 
Grand  Vicar  to  the  Bishop  of  Quebec  in  this  part. 

The  third  jurisdiction  was  to  comprise  all  the  country  east  of  the  river 
(Mississippi)  from  the  Gulf  to  the  Ohio,  and  was  to  be  given  to  the  Carmelites, 
whose  Superior  was  likewise  Grand  Vicar,  and  ordinarily  established  at  Mobile. ^ 

The  Capuchins  at  once  took  possession  of  their  district ;  the 
Jesuits  had  been  established  in  theirs  for  upwards  of  fifty  years ;  the 
Carmelites  were,  indeed,  at  Mobile,  but  as  the  Bishop  of  Quebec 
seemed  dissatisfied  with  their  management,  their  jurisdiction  was  by 
episcopal  order  united  to  that  of  the  Capuchins.  Whereupon  the  Car- 
melites withdrew  to  France.  Now  there  were  but  two  jurisdictions : 
the  old  Illinois  country  under  the  Jesuits,  and  the  remainder  of  Upper 
Louisiana,  together  with  the  entire  extent  of  Lower  Louisiana  under 
the  care  of  the  Capuchins. 

In  the  month  of  December,  1723,  continues  our  memoir,  the  company  (of  the 
Indies),  judging  that  the  Capuchins  would  not  be  able  to  furnish  enough  clergy- 
men to  supply  all  the  cures  and  missions  in  a  region  so  vast  .  .  .  fixed  the 
boundary  of  their  jurisdiction  at  Natchez,  leaving  them  all  the  country  below 
this  post,  both  to  the  east  and  to  the  west,  and  giving  the  remainder  to  the 
Jesuits,  who,  in  this  department  had  for  fellow-laborers  two  priests  of  the  For- 
eign Missions. 

This  arrangement  alarmed  the  Capuchins ;  they  demanded  a  guar- 
antee that  no  further  encroachments  would  be  made  on  their  sphere  of 
activity.  The  guarantee  was  given  by  the  Council  and  confirmed  by 
Royal  Patent  on  July  15,  1725. 


'  Memoir  concerning   the   Church   of    Louisiana    (1722-1728),    dated    November    21,    1728. 
Cf.   Martin  T.   J.   Griffin.      The  American   Catholic  Historical   Researches.     XXII.     No.   2. 


MISSIONS  FROM  ST.  LOUIS  59 

But  the  Capuchins,  as  the  Memoir  continues,  had  more  zeal  than  ability  to 
furnish  men.  The  Province  of  Champagne,  from  which  those  of  Louisiana  came, 
is  small  and  unfruitful  of  subjects.  The  company  then  seeing  that  they  were 
not  providitig  as  many  clergymen  as  were  needed  to  fill  the  ecclesiastical  posts  of 
this  district,  and  knowing,  moreover,  that  they  were  little  fitted  for  missions 
among  savages,  decided  on  a  new  partition  which,  being  accommodated  to  the 
character  and  the  particular  talents  of  the  two  orders,  should  fix  unalterably  their 
relations  from  this  time  forward.  They  decided  to  establish  the  Capuchins  in 
all  the  French  posts,  and  to  charge  the  Jesuits  with  the  spiritual  management 
of  the  savages,  under  the  will  and  pleasure  of  the  Bishop  of  Quebec,  who  had 
warmly  approved  this  arrangement. 

In  consequence  the  Council  made  an  agreement  on  February  20,  1726,  with 
the  Jesuit  Fathers  by  which  they  engaged  to  furnish  missionaries  not  only  in  all 
places  of  their  district,  but  also  at  the  homes  of  the  savage  nations  ...  in 
the  territory  conceded  to  the  Capuchins. 

The  Superior  of  the  Jesuits  was  to  reside  in  New  Orleans,  on  con- 
dition, however,  that  there  should  not  be  any  ecclesiastical  functions 
in  New  Orleans  without  the  consent  of  the  Capuchins.  "In  the  month 
of  December,  1726,  there  departed  from  France  the  number  of  Jesuits 
necessary  to  supply  the  missions  which  they  had  agreed  to  establish, 
and  they  were  immediately  assigned  to  their  stations.  The  presence 
in  one  city  of  two  Grand  Vicars  with  divided  authority  was  to  bring 
on  a  serious  disturbance  of  ecclesiastical  peace ;  yet  the  work  of  the 
Indian  Mission  entered  upon  a  new  era  of  prosperity,  for  at  least  thirty- 
six  years.  The  names  of  all  the  missionaries  then  laboring  in  Louisi- 
ana, both  Capuchins  and  Jesuits,  were  given  at  the  end  of  the  Memoir. 

Capuchins  :  Pere  Raphael,  V.  G.  of  the  Bishop  of  Quebec,  and  Cure 
of  the  City  of  New  Orleans ;  P.  Hyacinthe,  Vicar,  and  Pere  Cecile, 
both  at  New  Orleans.  ^  P.  Theodore  with  the  Chapitoulas ;  P.  Phihppe 
at  Village  Allemand,  in  the  German  Village ;  P.  Gaspard  at  Balize ; 
P.  Mathias  at  Mobile ;  P.  Maximin  with  the  Natchitaches ;  P.  Philibert 
with  the  Natchez;  P.  Victorin,  Recollect,  joined  to  the  Capuchins  with 
the  Apalaches. 

Jesuits :  Pere  Petit,  Superior  at  New  Orleans ;  P.  Poisson  and  P. 
D'Outreleau,  both  with  the  Arkansas ;  P.  Tartarin  and  P.  Boulenger, 
both  with  the  Kaskaskias ;  P.  Guimereau  with  the  Metchigamias ;  P. 
Souel  with  the  Yasous ;  P.  Baudouin  with  the  Chicasaws ;  P.  Guenne 
with  the  Alabamas. 

Pere  Petit,  adds  the  Memoir,  had  been  with  the  Choctaws.  There  will  be  a 
new  missionary  to  the  Castonitas.  Messrs.  Thaumur  and  Mercier,  priests  of 
the  Foreign  Missions,  are  with  the  Jesuits  serving  the  Cahokias  and  Tamarois. 

The  golden  age  of  the  Illinois  Missions,  however,  was  then  already 
on  the  decline,  chiefly  on  account  of  the  Indians'  indulgence  in  .strong 
drink  and  the  consequent  licentiousness.  This  decline  was  to  assume 
alarming  proportions  about  1750,  when  Father  Vivier,  S.J.,  could  write 
of  Kaskaskia : 

This  station  contains  more  than  six  hundred  Illinois,  all  baptized,  with  the 
exception  of  five  or  six ;  but  the  "fire  water"  which  is  sold  them  by  the  French, 


60  REV.  J.  ROTHENSTEINER 

and  especially  by  the  soldiers,  in  spite  of  the  reiterated  prohibition  on  the  part 
of  the  Kinc.  and  that  which  is  sometimes  distributed  to  them,  under  pretext  of 
maintaining  them  in  our  interest,  has  ruined  the  mission  and  caused  the  greater 
part  of  the  converts  to  abandon  our  holy  religion.  The  Indians,  and  particularly 
the  Illinois,  who  at  other  times,  are  the  gentlest  and  most  tractable  of  men, 
become,  when  intoxicated,  frantic  and  brutally  ferocious.  Then  they  attack  each 
other  with  knives,  inflicting  terrible  wounds.  The  greatest  good  we  do  among 
them  is  the  administration  of  baptism  to  children  who  are  at  the  point  of  death.^ 

It  was  a  sad  state  of  affairs,  so  different  than  that  described  by 
Penicaut  in  171 1,*  not  to  mention  the  detailed  accounts  of  the  Jesuit  Re- 
lations. But  the  end  was  to  come  in  a  manner  no  one  could  have  ex- 
pected, by  the  suppression  of  the  Order,  which  had  been  the  life  of 
these  missions.  At  one  fell  swoop  in  1764  all  the  Jesuit  missioners 
were  recalled  by  the  Council  of  the  Indies,  and,  with  one  exception, 
deported  to  France.  The  Society  of  Jesus  was  dissolved,  as  far  as 
France  was  concerned ;  but  Providence  watched  over  an  Order  that 
was  to  take  up  again  the  work  of  Christianizing  and  civilizing  the  In- 
dians of  the  Mississippi  Valley  and  to  carry  it  beyond  the  Mississippi, 
yes,  beyond  the  plains  and  the  valleys'  natural  bulwarks,  the  Rocky 
Mountains. 

I.  The  First  Moving  of  the  Spirit. 

It  is  my  purpose  to  sketch  the  missionary  efforts  among  the  In- 
dians in  the  Old  Diocese  of  St.  Louis.  Now  the  Diocese  of  St.  Louis 
is  first  mentioned  as  a  probable  or  desirable  foundation  in  the  letter  of 
Bishop  Flaget,  dated  June  26,  1816.  Writing  to  Archbishop  Neale  of 
Baltimore,  the  Bishop  of  Bardstown  says,  among  other  things : 

According  to  your  request,  I  candidly  pass  my  opinion  about  the  erection  of 
a  new  See  at  St.  Louis :  I  firmly  believe  that  the  place  is  of  the  utmost  im- 
portance for  the  good  of  religion,  not  only  on  account  of  the  many  Catholics  that 
live  there  now,  of  those  that  will  immediately  emigrate  thither  as  soon  as  they 
hear  that  there  is  a  Catholic  bishop,  but  much  more  so  on  account  of  the  many 
nations  of  Indians  that  have  never  heard  of  the  Christian  faith.  The  bishop 
that  is  to  be  sent  thither  must  be  accompanied  by  a  good  number  of  priests,  and 
zealous  ones,  because  the  country  is  almost  destitute  of  them.  .  .  If  the  Holy 
Father  was  to  send  a  Jesuit  as  a  bishop  and  give  him  five  or  six  companions,  I 
do  not  entertain  the  least  doubt  but  in  less  than  twenty  years  St.  Louis  would 
be  the  most  flourishing  diocese  of  all  those  that  are  in  the  United  States.^ 


'  Cf.  Letter  of  Father  Vivier,  S.J.,  to  a  Father  of  Society  of  Jesus,  dated  at  Illinois, 
the   17th    of  November,    1750.     American   Catholic  Historical  Researches,   vol.    XI,    No.   4. 

*  Cf.  American  Catholic  Historical  Researches,  vol.  VII,  No.  2,  for  a  brief  extract 
from  Penicants  Journal  of  the  Ka.skaskias'  Mission,  to  conditions  obtaining  then:  We 
can  give  hut  one  lemark  concerning  the  spiritual  condition  of  the  mission  in  1711:  "By 
far  the  greater  :iumber  of  the  Illinois  are  Catholic  Christians.  .  .  .  The  church  (a 
very  large  one"  is  kept  very  clean  inside.  There  are  three  chapels,  the  large  one  for  the 
choir  and  two  side  chapels.  There  is  also  a  tower,  and  in  it  is  a  bell.  The  people  attend 
very  regularly  at  High  Mass  and  Vespers.  The  Jesuit  Fathers  have  translated  for  them 
the   Psalms  and  hymns  from  the   Latin  into  their  own  language. 

The  Illinois,  both  at  Mass  and  at  Vespers,  sing  a  couplet  alternately  with  the  French, 
who  keep  to  the  original  language.  For  example,  the  Illinois  sing  a  couplet  of  a  Psalm 
or  hymn  -n  their  own  tongue,  and  the  French  sing  the  succeeding  couplet  in  Latin,  and 
so  on;  and  all   in   the  same  tone   in   which   it   is   sung   in   Europe  by   Catholic   Christians." 

°  Bishop  Benedict  Joseph  Flaget's  Letter  to  Archbishop  Neale,  June  26,  1816.  From 
the  Archives,  Baltimore.  Cf.  Printed  in  American  Catholic  Historical  Researches,  vol. 
XIX.    No.    3. 


MISSIONS  FROM  ST.  LOUIS  61 

This  was  written  in  1816,  on  June  26.  About  three  and  a  half 
months  previous  to  this  Bishop  Flaget  had  written  about  this  matter 
in  a  somewhat  veiled  manner,  probably  acting  for  Bishop  Du  Bourg 
of  New  Orleans,  then  in  the  first  flush  of  apostolical  zeal,  seeking  la- 
borers and  soliciting  means  in  Rome,  the  Italian  States,  France  and 
Belgium,  for  his  boundless  diocese  of  Louisiana.  There  was  a  gentle 
hint  on  this  communication  addressed  to  the  clergy  and  laity  of  the 
Missouri  Missions,  that  Ste.  Genevieve  might  be  chosen  as  the  episco- 
pal seat  instead  of  St.  Louis,  especially  as  St.  Louis  now  boasted  of 
having  a  theater,  probably  the  first  theater  on  the  west  side  of  the 
Mississippi.  The  good  bishop  expressed  the  hope  "that  the  citizens  of 
St.  Louis  would  come  to  their  senses,  and  that  they  would  not  cast 
aside,  out  of  love  for  vanity  and  falsehood,  the  incalculable  benefits 
which  will  infallibly  result  from  the  presence  of  a  bishop  in  their 
city.""  By  a  strange  chain  of  circumstances  Bishop  Du  Bourg  himself 
was  led,  we  may  say.  forced,  to  come  for  the  first  years  of  his  episco- 
pacy to  St  Louis  instead  of  New  Orleans,  and  to  found  here  those  in- 
stitutions which  he  had  originally  intended  for  the  South.  It  is  also 
noteworthy,  though  in  a  much  lower  degree,  that  Bishop  Flaget.  who 
had  opposed  the  choice  of  St.  Louis  on  account  of  its  theater,  had  as 
companion  on  the  steamer  Piqua  that  carried  him  and  Bishop  Du 
Bourg  down  the  Ohio  and  up  the  Mississippi  to  St.  Louis,  a  band  of 
strolling  players.  But  the  reception  extended  to  the  new  Bishop  was 
a  most  heartv  one  in  the  French  style.  A  great  parade  of  the  inhabi- 
tants was  held.  Two  carriages  brought  the  prelates  from  the  landing 
to  the  church,  four  of  the  most  prominent  men  of  the  town,  Messrs. 
Didier,  Pratte,  Sarpy  and  Belcour,  carried  the  canopy  under  which  the 
Bishops  walked  to  the  altar:  St..  Louis  was  a  diocese  in  fact,  though 
not  in  name,  and  now  began  the  work  of  christianizing  the  Indians  in 
dead  earnest.^ 


«  Bishop  Flaget  Circular  Letter  to  the  Priests  of  Upper  Louisiana,  March  3,  1816,  in 
Americ/in   Catho  .c  Historical   Researches,    vol.    XXI,   No.    4. 

Also  in  Dr.  Charles  Souvay's  article  "Rosati's  Election  to  the  Coadjutorship  of  New 
Orleans,"   in  Catholic  Historical  Rex-iew   (Washington),   vol.   Ill,  pp.    5    and   6. 

'  Of  'his  important  historical  event  we  catch  a  passing  glance  in  an  intimate  letter 
of  Mrs.  Anne  Lucas  Hunt,  written  on  the  very  days  of  the  occurrences  to  her  father, 
J.  B.  C.  Lucas,  at  Washington.  D.  C,  dated  St.  Louis,  January  4th  and  Sth,  1818:  "The 
steamboat  arrived  here  yesterday  and  brought  a  company  of  players  who  will  perform  in 
the    o'd    theater    this    winter. 

The  Bishops  Du  Bourg  and  Flaget)  are  to  be  here  at  12  o'clock  to-day  and  will  be 
received  with  great  parade  in  the  church  by  the  inhabitants  of  this  place.  Mr.  Hunt  found 
Messrs.  Didier,  Belcour.  Sarpy  (who  gave  him  this  information)  in  grand  council  at 
the  church  door;  the  whole  town  is  in  an  uproar  about  it,  and  one-half  on  the  river  shore 
in  anxious  expectation.  .  .  .  .Ann  L.  Hunt"  On  the  following  day  Mrs.  Hunt  wrote 
a  postscript  which,  as  usual  is  the  best  part  of  her  letter:  "As  my  letter  is  not  yet  sealed 
I  will  give  you  a  description  of  the  installation  of  Bishop  Du  Bourg.  Two  carriages  took 
them  both  from  the  landing  to  the  presbytery;  four  priests  attended  them  thence  to  the 
church,  besides  twelve  little  boys,  who  walked  in  procession  before  the  two  Bishops,  who 
were  und-r  the  dais  (canopy),  which  was  supported  by  Messrs.  Didier,  Pratte,  Sarpy  and 
Belcour.  Our  old  church  was  handsoraelv  decorated  and  a  crimson  throne  erected,  to 
which  Bishop  Flaget  led  our  Bishop,  and,  having  seated  him,  left  him  and  returned  to  the 
altar,  from  whence  he  addros^cri  our  Bishop  very  handsomely.  But  I  thought  the  answer 
was  the  best  of  'he  two.  Bishoo  Du  Bourg  is  certanly  more  eloquent  than  the  other;  at 
all  event-;,  he  speaks  more  handsomely.  The  church  was  never  so  crowded  since  I  have 
been  here,  nor  will  those  four  walls  ever  see  such  another  day  as  this.  AH  the  people 
appear  to  be  much  pleased  with  their  new  acquisition.  May  it  continue  so,  is  the  wish  of 
your    affectionate    daughter,  Ann    L.    Hunt. 


62  REV.  J.  ROTHENSTEINER 

The  Indians  of  the  Western  plains  were  not  altogether  unknown 
at  the  time.  French  traders  and  trappers  had  visited  the  tribes  in  all 
directions.  And  Indian  delegations  had  frequently  been  seen  in  the 
streets  of  St.  Louis.    As  early  as  1750  Father  Yivier  wrote : 

Among  the  tribes  in  Missouri  there  are  some  who  seem  most  favorably  dis- 
posed for  the  reception  of  the  Gospel ;  for  example,  the  Panismahas.  One  of 
our  priests  wrote  one  day  to  a  Frenchman  who  was  trading  with  these  Indians, 
and  begged  him  in  his  letter  to  baptize  those  of  their  children  whom  he  found  to 
be  at  the  point  of  death.  The  chief  of  the  village,  seeing  the  letter,  asked:  what 
is  the  news?  "None,"  answered  the  Frenchman.  "What!"  said  the  Indian,  "be- 
cause we  are  red  men  may  we  not  learn  the  news?"  "It  is  from  the  Black  Chief," 
replied  the  Frenchman.  "He  has  written  advising  me  to  baptize  the  children  who 
are  dying,  so  that  they  may  go  to  the  Great  Spirit."  The  Indian  chief,  perfectly 
satisfied,  said  to  him:  "Do  not  put  yourself  to  any  trouble  in  this  matter.  I 
will  take  upon  myself  the  task  of  giving  you  notice  whenever  there  shall  be  a 
child  in  danger."  On  assembling  his  people,  he  said  "What  do  you  think  of 
this  Black  Chief?  We  have  never  seen  him  :  we  have  never  done  him  any  service ; 
lie  dwells  far  from  us  towards  the  rising  sun.  and  yet  he  thinks  of  our  village. 
He  wishes  to  da  us  good,  and  when  our  children  come  to  die,  he  wishes  to  send 
them  to  the  Great  Spirit.     The  Black  Chief  must  be  very    good.^ 

Such  and  similar  occurrences,  breathing  forth  the  true  charity  of 
Christ  that  must  warm  every  true  heart,  carried  the  fame  of  the  Black 
Chiefs,  or  Black  Robes,  as  the  missionaries  were  called  by  the  Indians, 
from  tribe  to  tribe,  from  nation  to  nation,  and  awakened  in  their  hearts 
the  desire  of  having  one  of  their  kind  among  them.  In  the  course  of 
our  sketch  we  shall  learn  of  many  an  Indian  delegation  coming  to  St. 
Louis  to  obtain,  if  possible,  a  missionary  for  their  people  who  still 
preserved  the  memory  of  some  Black  Gown  now  long  in  his  grave, 
but  who  had  done  a  kindness  to  their  fathers  long  ago,  or  who  had 
instructed  them  in  their  childhood,  and  perhaps  baptized  them  in  some 
mission  chape!  that  afterwards  fell  in  ruins.  A  few  days  after  his  ar- 
rival in  St.  Louis  Bishop  Du  Bourg  wrote  to  a  friend  in  France  who 
had  expressed  a  fear  that  the  bishop's  supporters  might  injure  the 
interests  of  France  by  working  for  distant  lands :  "The  good  which 
they  do  here  will  return  to  them  a  hundredfold"  and  then  continues : 

"Turn  your  eyes  on  hundreds  of  Indian  tribes  that  seem  but  to  wait  for  in- 
struction in  order  to  embrace  the  faith.  How  touched  you  would  be  if  you 
could  be  witness  of  the  frequent  deputations  which  I  receive  from  them  the  re- 
ligious respect  which  they  testify  to  me,  and  the  urgent  prayers  which  they  ad- 
dress to  me,  to  be  their  father,  to  visit  them,  and  to  give  them  men  of  God."^ 

Among  the  numerous  companions  of  Bishop  Du  Bourg,  the  saintly 
Father  Felix  De  Andreis  of  the  Congregation  of  the  Missions,  was  the 
first  one  to  conceive  the  idea  of  a  missionary  life  among  the  Indians. 


*   Tesuit     Mission     to     'he    Illinois.     1750,     in     American     Catholic    Historical    Researches, 
4." 


XI.   4." 

'  AnnaJes  de   V Association    de  la  Propagation    de   la  Foi.  I,    1.     In   quoting   the   An 

we   have   found   great    help    in   the   excellent    translation   made  of   many    letters   by    Nairn 

Santos,    ai.d   nubli  .hed    in   Records   of  the  American    Catholic  Historical   Society   of   Phi 
phia,  vol.   XIV    No.   2,  pp.    140-2)6. 


Annale.s 
aina  dos 
Philadel- 


MISvSIONS  FROM  ST.  LOUIS  63 

Even  before  he  set  foot  upon  the  land  to  be  hallowed  by  his  labors, 
whilst  preparing  himself  for  his  life-work  under  the  roof  of  St.  Thom- 
as' Seminary  at  Bardstown,  he  gave  strong  expression  to  his  desires 
and  hopes.  Writing  to  the  Vicar  General  of  the  Congregation  of  the 
Missions  at  Rome,  under  date  of  January  5,  1817,  Father  De  Andrews 
says: 

"I  feel  strongly  impelled  to  devote  myself,  in  a  particular  manner,  to  the 
conversion  of  the  Indian  tribes  who  live  beyond  the  Mississippi.  Here  (in  Ken- 
tucky) no  trace  of  them  remains,  while,  on  the  contrary,  the  Mississippi,  which 
serves  as  a  boundary  to  the  United  States,  and  separates  them  from  the  immense 
widerness.  which  extends  even  to  the  Pacific  Coast,  flows  by  St.  Louis,  and  makes 
of  it  the  central  point  of  all  these  savage  nations.  Among  these,  so  far,  the  light 
of  the  gospel  has  never  penetrated,  though  they  seem  well  disposed  to  receive  it. 
Therefore,  I  intend,  when  our  seminary  is  well  established,  to  leave  Father  Rosati 
at  its  head,  and  to  wend  my  way,  in  Nomine  Domini,  along  the  banks  of  the  Mis- 
sissippi and  Mibcouri,  preaching  the  gospel  to  these  poor  people.  Before  I  leave 
St.  Louis  I  will  have  the  Catechism  translated  into  their  language.  This  I  can  do 
with  the  assistance  of  some  Indians  who  come  from  time  to  time  to  St.  Louis, 
and  persons  of  the  place  who  are  pretty  well  acquainted  with  their  language.  I 
have  received  from  men  of  experience  much  information,  both  with  regard  to  the 
difficulties  to  be  encountered  and  the  manner  of  overcoming  them,  and,  with  the 
help  of  God,  the  undertaking  seems  as  easy  as  if  I  already  witnessed  its  execution. 
I  shall  have  much  to  suffer,  but  of  this  I  do  not  think,  nor  will  I  allow  my  mind 
to  rest  on  it  one  moment.  Too  much  already  have  I  thought  about  myself,  and 
1  am  ashamed  to  have  done  so ;  but  in  future,  nothing  but  God  and  the  interests 
of  His  glory  shall  occupy  my  attention.  I  see  clearly  that  He  is  very  merciful 
in  my  regard,  for  I  should  be  an  infidel  did  I  not  trust  in  Him  and  follow  solely 
the  impulse  of  His  spirit. 

"To  tell  the  truth,  the  Indians  are  uncivilized,  ferocious,  inconstant  and 
haughty.  They  habitually  lead  a  very  austere  life,  and  sometimes  spend  several 
days  without  taking  any  nourishment;  but  then,  if  they  chance  to  kill  a  buffalo 
or  a  deer  in  their  hunt,  they  will  eat  it  all  at  once,  almost  raw.  They  wear  very 
little  clothes,  and  torment  their  bodies  to  please  the  'Great  Spirit.'  The  old 
people,  with  the  women  and  children,  remain  in  the  wigwams,  but  the  others  are 
nearly  always  away  hunting  beasts,  whose  skins  they  prepare  very  skillfully,  and 
exchange  them  with  the  Americans  for  provisions  and  strong  liquors.  They  are 
exceedingly  fond  of  liquor,  so  much  so  that  this  propensity  constitutes  one  of 
the  principal  obstacles  with  which  the  missionary  has  to  contend,  in  the  work  of 
their  conversion."  ^^ 

One  year  later,  about  forty  days  after  his  arrival  in  St.  Louis, 
February  24,  1818,  Father  De  Andreis  writes,  among  other  details  con- 
cerning the  new  mission,  the  following  account  of  the  unfolding  of  his 
plans  in  regard  to  the  Indians.  The  letter  is  addressed  to  Father  Si- 
cardi  in  Rome : 

"Let  us  now  proceed  to  the  numerous  Indian  tribes.  There  are  among 
them  fifty  different  nations ;  they  acknowledge  one  only  God,  whom,  in  their 
language,  they  call  Chissemenetu,  which  means  'Father  of  Life' ;  to  him  they 
address  their  prayers  and  offer  the  first  fumes  of  their  pipe.  To  please  this  god, 
they  treat  themselves  most  cruelly.  Indeed,  their  whole  religion  consists  in 
these  practices,  some  of  which  are  too  horrible  to  relate.  They  live  like  the 
very  animals  of  which  they  are  constantly  in  pursuit.  Their  chase  provides 
them  with  food  and  scanty  clothing   (for  they  go  almost  naked),  and  enables 


"  Rosati's  Lif"  of  Felix  De  Andreis,   pp.    157   and   158. 


64  REV.  J.  ROTHENSTEINER    - 

them  to  trade  with  the  white  people,  who,  in  exchange  for  furs  and  venison,  give 
them  powder,  spirits,  paint  to  decorate  their  bodies  and  silver  rings  for  their 
ears  and  nostrils.  Their  aspect  is  frightful,  and  one  feels  inclined  to  doubt  if 
their  reasoning  powers  be  fully  developed.  I  have  seen  several,  and  have  con- 
versed wtih  them  by  means  of  an  interpreter.  In  general,  they  regard  priests  with 
great  respect,  calling  them  Mecate-o-coriatte.  which  means  Black  Gown.  They 
also  call  them  "Fathers  of  Prayer."  Some  few  among  them  are  Catholics,  and, 
in  spite  of  the  efforts  made  by  Protestant  missionaries  to  imbue  them  with  false 
doctine,  they  constantly  refuse  to  adopt  it,  objecting  that  the  true  "Fathers  of 
Prayer"  have  no  wives  and  children  like  the  Protestant  ministers,  but  that  they 
devote  themselves  wholly  to  God  and  the  salvation  of  souls.  Notwithstanding 
the  difficulties  attending  the  work  of  their  conversion,  I  am  convinced  that,  when 
the  first  obstacles  are  overcome,  it  will  be  almost  easy.  The  chief  impediment  is 
the  language,  which  is  not  the  same  among  the  various  tribes,  though  the  dialects 
are  very  much  alike,  and  the  Indians  of  different  nations  understand  one  an- 
other. With  the  assistance  of  an  interpreter,  I  have  made  some  attempts  to 
arrange  their  principal  language  according  to  grammatical  rule.  It  is  a  difficult 
undertaking,  as  my  interpreter,  knowing  nothing  of  such  laws,  cannot  translate 
word  for  word,  nor  supply  me  with  equivalent  expressions  for  every  idea.  How- 
ever, I  have  begun  a  small  dictionary  ,and  made  some  translations.  Their 
scarcity  of  ideas  renders  their  language  poor  in  words.  They  are  constantly 
obliged  to  express  themselves  with  the  aid  of  circuumlocution,  especially  on  the 
subject  of  religion." 

In  December,  1818,  Father  De  Andreis  returns  to  the  subject  in  a 
letter  to  Father  Baccari,  the  Vicar  General  of  the  Congregation  in 
Rome: 

"As  to  the  savages,  it  is  rather  a  more  difficult  task.  These  poor  creatures 
seem  incapable  of  forming  any  idea  of  spiritual  and  divine  things.  They  know 
that  there  is  a  God,  and  they  begin  all  their  employments  by  an  act  of  worship  (a 
fact  which  should  make  many  Christians  blush  with  shame!)  When  they  come 
to  trade  with  the  white  people,  they  begin  to  smoke,  and  directing  the  first  cloud 
on  high,  they  say:  'Anaregare  kill  chakanda,'  which  means:  'May  this  ascend 
to  the  Divinity.'  But  these  notions  only  concern  the  present  life.  They  believe 
that  God  has  given  them  a  religion  different  from  ours,  and  if  they  are  told  of 
a  future  life  they  understand  nothing  about  it.  With  patience  and  time,  how- 
ever, something  will  be  made  of  them."i2 

Always  hopeful  amid  a  thousand  discouragements,  and  consumed 
with  the  zeal  for  the  Kingdom  of  God,  Father  De  Andreis  seemed  to 
be  on  the  point  of  attaining  his  purpose.  In  1820  Bishop  Du  Bourg 
was  preparing  to  visit  "those  immense  forests,"  and  Father  De  Andreis 
was  invited  to  accompany  him. 

"Alleluia !  Deo  Gratias !"  he  wrote  from  the  Barrens.  "At  length  we  are 
to  commence  a  mission  among  the  savages.  I  am  to  have  the  happiness  of  ac- 
companying the  Bishop  to  visit  these  unfortunate  people !" 

But  these  wishes  were,  as  Father  Rosati  wrote,  the  last  sparks  of 
that  flame  of  charity  which  burned  within  his  heart,  for  he  was  soon  to 
depart  for  heaven,  for  which  he  constantly  sighed,  that  he  might  be 
united  forever  with  his  God.     Like  St.  Vincent,  who  was  not  able 


"  Rosati's  Life  of  Felix  De  Andreis,  pp.   179   and  180. 
"  Rosati's  Life  of  Felix  De  Andreis,  p.    193. 


MISSIONS  FROM  ST.  LOUIS  65 

before  his  death  to  behold  the  establishment  of  his  missionaries  in 
the  Island  of  Madagascar,  for  which  he  so  ardently  longed,  and  had 
made  so  many  sacrifices ;  like  St.  Francis  Xavier,  who  had  to  stop  on 
the  threshold  of  China  without  entering  the  kingdom,  because  God 
called  him  to  Himself;  so  was  Father  De  Andreis  to  see  the  Indian 
tribes,  and  to  approach  them,  without  having  it  in  his  power  to  liberate 
them  from  the  hands  of  their  ignorance.  God  destined  others,  after  his 
death,  to  undertake  this  work. 

II.  The  First  Attempts. 

But  what  the  saintly  Dr.  Andreis  had  dreamed  of  and  longed  and 
prayed  for  was  soon  to  be  attempted.  On  October  21,  1822,  John  M. 
Odin,  then  only  in  deacon's  order,  wrote  from  the  Barrens  to  a  friend, 
Mr.  C.,  in  regard  to  the  earliest  effort  made  from  St.  Louis  for  the 
conversion  of  the  Indian  tribes  of  the  West : 

We  have  the  consolation  of  seeing  a  mission  opened,  or  at  least  begun 
among  the  savages.  Father  Lacroix,  chaplain  to  the  Ladies  of  the  Sacred  Heart 
of  Florissant,  near  St.  Louis,  has  made  two  journeys  to  the  great  Osages  He 
was  cordially  received,  and  conceived  great  hopes  of  seeing  the  faith  prosper 
among  this  tribe.  Forty  persons,  children  and  old  people,  received  the  waters  of 
baptism. 

The  second  visit  was  short.  He  preached,  however,  before  the  entire  tribe 
and  the  chiefs,  answering,  said  that  they  were  happy  to  hear  the  word  of  the 
Great  wSpirit.  He  pushed  on  further,  also,  along  the  banks  of  the  Missouri  a 
hundred  leagues  beyond  the  narion  of  the  Osages,  among  a  great  number  of  other 
savages.  The  fever,  from  which  he  suffered  almost  constantly,  during  this 
second  mission,  prevented  him  from  prolonging  his  sojourn,  and  obliged  him  also 
to  abandon  his  intention  of  building  a  church  in  this  part  of  the  country  The 
poor  savages  exist  in  great  numbers. i* 

How  this  missionary  undertaking  came  about  is  well  explained  by 
Father  Michaud,  who  wrote  the  following  account  to  the  Vicar  Gen- 
eral of  Chambery  in  1823  : 

In  1820  a  number  of  chiefs  of  the  Osage  nation  came  to  St.  Ix)uis  by  the 
order  of  the  Indian  agent.  Sans-Nerf  (principal  chief  of  this  nation)  was  at 
their  head.  They  all  visited  our  Bishop,  whom  they  call  the  'Chief  of  the  Black 
Robes  As  they  have  a  high  opinion  of  him,  and  as  respect  for  priests  seems 
natural  to  them,  since  they  know  by  tradition  that  'Black  Robes'  visited  their 
toretathers,  they  came  in  full  dress.  Their  copper-colored  bodies  were  coated 
with  grease,  their  faces  and  arms  were  striped  in  different  colors,  white  lead 
Vermillion,  verdigris  and  other  colors  formed  a  great  variety  of  furrows  all 
starting  at  the  nose.  Their  hair  was  arranged  in  tufts.  Bracelets,  ear-rings 
rings  in  their  noses  and  lips  completed  their  head-dress.  Their  shoes  are  made 
ot  buckskin  which  they  ornament  with  different  designs  in  feathers  of  various 
colors;  hanging  from  their  robes  are  little  pieces  of  tin.  shaped  like  small  pipes, 
these  are  to  them  the  most  beautiful  ornaments.  Their  great  object  is  to  make 
a  noise  when  they  walk  or  dance.  Their  heads  are  ornamented  with  a  sort  of 
crown  in  which  are  mixed  up  birds'  heads,  bears'  claws  and  little  stag  horns  A 
woolen  robe  hung  over  the  shoulders  covers  nearly  all  the  rest  of  the  body;  and 

"  Rosati's    Life    of   Felix   De   Andreis,    p.    205. 

"  Annates    de    V Association    de    la    Propagation    de    la    Foi,    I,    2. 


66  REV.  J.  ROTHENSTEINER 

again,  to  this  robe  are  fastened  the  tails  of  difterent  aniinals,  etc.  Such  is  the 
attire  in  which  the  chiefs  of  the  Osages  paid  their  respects  to  the  Bishop  of 
Louisiana.  He  has  in  his  room  a  handsome  ivory  crucifix,  a  small  picture  of 
St.  Thomas  and  a  few  other  paintings.  The  sight  of  the  crucifix  struck  them 
with  astonishment.  They  gazed  at  it,  their  expression  wondering  and  softened. 
The  Bishop  profited  by  this  occasion  to  announce  to  them  Jesus  Christ.  'Behold' 
(said  he  to  them  through  the  interpreter  who  accompanied  them),  'behold  the 
Son  of  the  Master  of  Life,  who  came  down  from  heaven  to  earth,  who  died 
for  us,  as  much  for  the  redskins  as  for  the  white  skins.  It  was  to  gain  our 
happiness  that  He  suffered  so  much  and  that  He  shed  all  His  blood.  It  is  He.' 
added  the  Bishop,  'who  has  sent  me  here  to  make  known  to  you  His  will.' 

It  is  impossible,  the  Bishop  .'said,  to  describe  the  attention  that  all  these  poor 
savages  paid  to  him,  and  the  emotion  which  they  experienced  when  the  inter- 
preter repeated  to  them  th  words  of  the  Bishop.  They  raised  their  eyes  and  their 
hands  to  heaven  and  then  to  the  crucifix.  All  the  spectators  were  moved  by  the 
scene.  Before  taking  leave  of  the  Bishop,  Sans-Nerf  said  to  him,  through  the 
interpreter,  that  if  he  wished  to  come  and  visit  them  in  their  homes  he  would  be 
well  received,  that  he  could  do  a  great  deal  of  good,  and  that  he  could 
pour  waters  on  many  heads.  The  Bishop  promised  to  do  so,  and  presented 
each  one  with  a  little  crucifix  and  also  a  medal  which  he  hung  around  their 
necks  by  a  ribbon,  admonishing  them  to  guard  them  carefully.  They  promised 
him  to  do  so,  and  have  kept  their  word.^s 

From  a  letter  of  John  Odin,  deacon,  we  add  to  Father  Michaud's 
account  the  following  anecdote : 

Some  time  ago  a  great  number  of  savages  were  in  St.  Louis.  One  of  them 
was  taken  on  some  errand  to  a  house  where  the  Bishop  happened  to  be.  The 
moment  he  perceived  the  Bishop,  he  ran  to  him.  seized  his  hand  and  kissed  it 
with  every  demonstration  of  friendship.  Having  departed  without  remember- 
mg  to  go  through  the  same  ceremony,  he  recalled  his  mistake,  only  when  already 
at  some  distance  from  the  house.  He  turned  back  immediately,  running  all  the 
way,  and  uttering  loud  cries,  kissed  the  Bishop's  hand  and  departed  once  more.'« 

Bishop  Dii  Bourg,  enthusiastic  as  he  was,  and  of  a  romantic  turn 
of  mind,  at  once  decided  to  assist  the  Osages  himself,  and  De  Andreis 
was  to  accompany  him.  But  De  Andreis  died,  and  Bishop  Du  Bourg 
had  so  many  calls  on  his  time  and  talent,  and  cherished  as  many  grand 
dreams  that  he  soon  decided  to  entrust  the  Osage  Mission  to  one  of  his 
most  excellent  priests,  Father  Charles  de  La  Croix,^^  as  we  have  al- 
ready stated  in  the  words  of  the  deacon,  Odin.  But  the  beginnings  of 
a  great  utidertaking,  be  they  ever  so  humble,  deserve  to  be  remembered 
in  all  their  details.  We  will,  therefore,  give  entire  the  second  part  of 
Father  Michaud's  letter,  which  treats  more  fully  of  the  events  that 
transpired  in  the  first  Osage  Mission  : 

In  1821  Father  Lacroix  set  out  to  open  the  mission  to  the  savages.  On 
the  occasion  of  his  first  visit,  as  they  were  about  to  depart  on  a  hunting  expe- 
dition, he  could  only  see  one  village.  He  was  very  well  received  and  baptized  a 
great  many  children.  As  he  had  promised  to  visit  all  the  villages  of  that  nation 
of  Indians,  he  was  obliged  to  return  last  summer.     He  left  Florissant,  which  is 


"  Annates   de   I' Association    de    la    Propagation   de   la   Foi,    I,    5. 

1*  Annates    de    I'Association   de    la   Propagation    de    la    Foi,    I,    2. 

"An  excellent  Sketch  of  the  Life  and  Labors  of  Father  Charles  de  la  Croix  from  the 
pen  of  our  of  our  indefatigable  colaborer.  Father  F.  G.  Ho! week  may  be  found  in  the 
St.  Lotus  Postorat  Blatt,  vol.  53,  No.  7   (July,   1919). 


MISSIONS  FROM  ST.  LOUIS  67 

situated  live  league^;  from  St.  Louis,  on  the  22d  of  July.  After  traveling  twelve 
days  on  horseback  across  prairies,  broken  by  forests  and  streams,  he  reached 
the  first  village  which  he  had  already  visited  in  the  spring.  They  were  delighted 
to  see  him  again,  lie  was  accompanied  by  several  persons  who  intended  to  trade 
witli  the  savages.     All  the  warriors  came  to  meet  them. 

'"They  were  conducted,  with  great  honor,  to  the  head  chief  and  invited  to 
feasts,  prepared  by  the  savages,  and  so  were  kept  going  until  evening,  from  cabin 
to  cabin.  At  these  repasts  they  were  presented  with  a  wooden  dish,  filled  with 
boiled  maize  or  buffalo  meat  (boeuf  sauvage),  but  each  disli  had  to  be  duly 
tasted. 

The  head  chief  and  six  of  his  principal  warriors  offered  to  accompany  the 
missionary  in  his  visit  to  the  other  villages.  Ten  days  were  passed  thus,  and  the 
missionary  was  received  everywhere  with  the  same  eagerness.  At  one  of  these 
villages  more  than  a  hundred  warriors,  covered  from  head  to  foot  with  their 
handsomest  ornaments,  came  quite  a  distance  to  meet  him.  They  rode  finely 
trained  horses.  The  occupations  of  the  men  are  war  and  hunting.  The  women 
are  very  hard  working.  They  it  is  who  build  the  cabins,  and  who  carry  loads  of 
firewood  on  their  backs.  The  quantity  they  take  at  one  time  is  astonishing.  The 
whole  nation  is  clothed,  decently  at  least.     Everyone  is  covered  with  a  robe. 

Polygamy  is  practiced  among  them,  for  it  is  the  custom  that  when  a  savage 
demands  a  girl  in  marriage  and  is  accepted,  not  only  she,  but  all  her  sisters  also 
belong  to  him  and  are  looked  upon  as  his  wives.  They  pride  themselves  greatly 
upon  having  several  wives.  -Another  great  obstacle  to  their  civilization  lies  in 
their  strong  distaste  for  the  cultivation  of  the  soil  and  for  all  kinds  of  work. 
They  care  for  nothing  biit  war  and  hunting. 

One  da}'  the  missionary  celebrated  the  Holy  Sacrifice.  All  the  chiefs  were 
present  and  also  as  many  savages  as  the  place  would  hold.  He  has  told  me  that 
he  was  greatly  moved  by  the  respectful  attention  which  they  showed,  and  the 
exactitude  with  which  they  rose  and  knelt,  raising  their  arms  and  eyes  to  heaven. 
After  Mass  he  distributed  to  all  the  chiefs  a  number  of  crosses,  fastened  to 
ribbons,  which  he  threw  around  their  necks.     He  also  baptized  several  children. 

For  several  years  Protestant  missionaries,  sent  out  and  well  paid  by  the 
American  government,  had  been  settled  among  these  savages,  and  had  built  up 
establishments  where  they  cared  for  the  children  of  this  nation  for  a  certain 
time.  Buy  they  were  not  successful,  and  nearly  a  year  ago  the  Indians  took 
away  all  their  children,  saying  that  they  had  realized  that  they  were  not  Black 
Robes,  as  they  had  tliought  they  were  at  first. 

The  soil  of  this  portion  of  Missouri  is  very  fertile,  and  there  are  prairies 
si.K  or  seven  leagues  in  extent.  In  summer  the  heat  is  excessive.  It  was  during 
this  journey  that  the  missionary  was  attacked  by  burning  fever,  which  forced 
him  to  leave  the  O.sages.  He  was  obliged  to  travel  twelve  days  on  horseback, 
sleeping  at  night  in  the  woods,  not  coming  across  a  single  miserable  cabin.  This 
is  how  they  go  about  arranging"  their  camp.  Having  chosen  the  most  suitable 
place,  they  unload  and  unharness  the  horses,  which  they  let  run  loose  in  the 
woods  that  they  may  pasture  during  the  night.  They  build  a  hut  with  the 
branches  of  trees,  and  having  gfathered  wood  they  light  a  big  fire.  Over  this 
they  boil  a  piece  of  young  buck  placed  on  a  stick  planted  before  the  fire,  the 
meat  being  turned  from  time  to  tim3.  This  fire  serves  also  to  drive  away  bears 
and  other  wild  beasts.  After  their  repast,  they  roll  themselves  up  in  a  bufifalo 
skin  and  fatigue  renders  this  poor  bed  very  comfortable."^* 

TIT.  Help  From  Unexpected  Quarters. 

Father  Michaud  makes  mention  of  several  Protestant  mission- 
aries, sent  out  and  well  paid  by  the  American  Government,  as  settled 
among^  the  savage  Osage  Indians.  This  fact  brings  before  us  the  pol- 
icy obtaining  under  the  Presidency  of  James  Monroe  in  regard  to 
measures  to  bs  used  for  civilizing  the  savages.    It  was  "the  era  of  good 


"  .4n»ales   de  V Association    de    la    Propatjation    de   la    Foi,   I,   5. 


68  REV.  J.  ROTHENSTEINER 

feeling,"  and  even  the  Indians  were  to  share  in  its  blessings.  An  as- 
sured appropriation  of  $10,000.00  had  been  made  by  Congress  for  the 
education  of  the  government's  wards.  As  Father  Gabriel  Richard/' 
member  of  Congress  from  Michigan,  wrote  to  Bishop  Edward  Fen- 
wick  of  Cincinnati  in  1823  : 

The  President  and  Mr.  Calhoun,  the  Secretary  of  the  War  Department,  have 
expressed  their  willingness  to  aid  in  a  particular  manner  those  who  will  under- 
take the  difficult  task  of  civilizing  and  christianizing  the  Indians.  I  have  enclosed 
to  you  two  circular  letters,  which  Mr.  Calhoun  gave  me,  expressly  to  send  to  you. 
The  laws  allow  the  President  to  spend  yearly  $10,000.00  for  the  purpose  of 
aiding  the  schools  that  are  or  may  be  established  for  the  instruction  of  young 
Indians.  You  will  see  that  the  whole  is  not  to  be  done  by  the  Government  a 
beginning  must  be  made  by  the  benevolence  of  some  charitable  persons.  You 
will  find  by  the  enclosed  papers  that  the  Government  is  disposed  to  pay  two-thirds 
of  the  expense  of  the  necessary  buildings.  ...  In  addition  to  this,  Mr.  Cal- 
houn, the  Secretary  of  War,  told  me  yesterday  that  the  Government,  besides 
paying  two-thirds  of  the  expense  for  the  buildings,  will  give  $20  for  every  Indian 
child  instructed,  and  for  the  number  of  thirty  children  $300.00."-° 

Of  course.  Bishop  Du  Bourg  was  at  once  made  aware  of  this  gov- 
ernment ofifer  and  acted  upon  it,  although  we  did  not  find  anything 
more  than  an  allusion  to  it  in  his  own  writings.  We  copy  the  letters 
from  Bishop  Fenwick's  account  of  the  "Progress  of  the  Catholic  Re- 
ligion in  the  Western  States  of  North  America."  The  first  circular  of 
the  War  Department  reads  as  follows : 

Department  ok  War,  Sept.  3,  1819. 
Sir — In  order  to  render  the  sum  of  ten  thousand  dollars  annually  appro- 
priated at  the  last  session  of  Congress  for  the  civilization  of  the  Indians,  as 
extensively  beneficial  as  possible,  the  President  is  of  opinion  that  it  ought  to  be 
applied  in  co-operation  with  the  exertions  of  benevolent  associations  and  indi- 
viduals who  may  choose  to  devote  their  time  and  means  to  eflFect  the  object 
contemplated  by  the  act  of  Congress.  But  it  will  be  indispensable,  in  order  to 
apply  any  portion  of  the  sum  appropriated  in  the  manner  proposed  that  the  plan 
of  education,  in  addition  to  reading,  writing  and  arithmetic,  should,  in  the 
instruction  of  the  boys,  extend  to  the  practical  knowledge  of  the  mode  of  agri- 
culture, and  of  such  of  the  mechanic  arts  as  are  suited  to  the  condition  of  the 
Indians  ;  and  in  that  of  the  girls,  to  spinning,  weaving,  and  sewing.  It  is  also 
indispensable  that  the  establishment  should  be  fixed  within  the  limits  of  those 
Indian  nations  who  border  on  our  settlements.  Such  associations  or  individuals 
who  are  already  actually  engaged  in  educating  the  Indians,  and  who  may  desire 
the  co-operation  of  the  government,  will  report  to  the  Department  of  War,  to 
be  laid  before  the  President,  the  location  of  the  institutions  under  their  superin- 
tendence;  their  funds;  the  number  and  kind  of  teachers;  the  number  of  youths 
of  both  sexes;  the  objects  which  are  actually  embraced  in  their  plan  of  educa- 
tion; and  the  extent  of  the  aid  which  they  require;  and  such  institutions  as  are 


'"  Father  Gabriel  Richard,  one  of  the  most  versatile  and  energetic  priests  of  the 
times.  Besides  his  labors  and  hardships  in  the  immediate  service  of  Christ  as  a  faithful 
priest.  Father  Richard  was  a  prime  mover  in  a  number  of  important  undertakings  in  the 
cause  of  civilization.  He  was  one  of  the  founders  and  first  professors  of  the  University 
of  Michigan;  then  the  publisher  and  editor  of  the  first  paper  ever  published  in  that  State; 
and  he  enjoys  the  distinction,  some  think  not  a  very  enviable  one,  of  being  the  only 
Catholic  priest  who  was  sent  to  Congress.  Father  Gabriel  Richards'  congressional  laurels 
very  probablj'   prevented  his   receiving  the  mitre. 

^  The  whole  correspondence  may  be  read  in  American  Catholic  Historical  Researches, 
vol.  X,  No  4,  pp.  154-1.S9,  under  the  caption:  An  Account  of  the  Progress  of  the  Catholic 
Religion   'n   the   Western   States   of   North    America,    London    1824.      Ohio   Mission. 


MISSIONS  FROM  ST.  LOUIS  69 

formed,  but  have  not  gone  into  actual  operation  will  report  the  extent  of  their 
funds;  the  places  at  which  they  intend  to  make  their  establishments;  the  whole 
number  of  youths  of  both  sexes  which  they  intend  to  educate;  the  number  and 
kind  of  teachers  to  be  employed;  the  plan  of  edtication  to  be  adopted;  and  the 
extent  of  the  aid  required. 

This  information  will  be  necessary  to  enable  the  President  to  determine 
whether  the  appropriation  of  Congress  ought  to  be  applied  in  co-operation  with 
the  institutions  which  may  request  it,  and  to  make  a  just  distribution  of  the 
appropriation. ^1 

Additional  regulations  were  issued  by  Secretary  Calhoun  on 
Februar)/  29,  1820,  from  which  we  will  transcribe  the  main  points  of 
interest : 

The  position  selected  for  this  establishment  (of  schools  for  the  education 
of  Indian  children),  with  an  estimate  of  the  costs,  is  to  be  submitted  to  the 
Secretary  of  War,  to  be  laid  before  the  President. 

Government  will,  if  it  has  the  means,  and  approves  the  arrangement,  pay 
two-thirds  of  the  expense  of  erecting  the  necessary  buildings.  The  President 
of  the  United  States  will  contribute  out  of  the  annual  appropriation  to  each 
institution  which  may  be  approved  by  him,  a  sum  proportionate  to  the  number 
of  pupils  belonging  to  each,  regard  being  had  to  the  necessary  expense  of  the 
establishment  and  the  degree  of  success  which  has  attended  it. 

A  report  will  be  annually  made  for  each  establishment  on  the  ist  of  October. 
.  .  .  It  is  considered  to  be  the  duty  of  all  persons  who  may  be  employed  or 
attached  to  any  institution,  not  only  to  set  a  good  example  of  sobriety,  industry 
and  honesty,  but,  as  far  as  practicable,  to  impress  on  the  minds  of  the  Indians 
the  friendly  and  benevolent  views  of  the  government  towards  them,  and  the 
advantage  to  them  in  yielding  to  the  policy  of  the  government  and  of  co-operat- 
ing with  it  in  such  measures  as  it  may  deem  necessary  for  their  civilization  and 
happiness.  A  contrary  course  of  conduct  cannot  fail  to  incur  the  displeasure 
of  the  government,  as  it  is  impossible  that  the  object  which  it  has  in  view,  can 
be  effected,  and  peace  be  habitually  preserved,  if  the  distrust  of  the  Indians,  as 
to  its  benevolent  views  should  be  excited. 

(Signed)     J.  C.   Calhoun/2 

Department  of  War,  February  29,  1820. 

Bishop  Du  Bourg  was  not  slow  in  making  use  of  this  offer:  In 
fact,  he  obtained  more  than  was  here  promised.  We  again  quote  our 
deacon,  John  M.  Odin,  who  from  his  position  at  the  Barrens  was  well 
informed  on  what  was  transpiring  in  ecclesiastical  circles.  The  letter 
is  addressed  to  Director  of  rhe  Seminary  at  Lyons,  March  20,  1822 : 

"Bishop  Du  Bourg,  en  route  for  Baltimore,  stopped  at  Washington  to  confer 
with  the  President  of  the  United  States,  concerning  the  mission  to  the  savages 
which  he  is  planning  to  establish.  The  question  was  carried  to  the  Senate,  and 
although  nearly  all  the  members  were  Protestants,  they  resolved  to  grant  a  sum 
of  money  for  the  furtherance  of  this  project.  They  promised,  moreover,  to  pay 
a  small  pension  to  the  missionaries  ,and  to  furnish  them  with  the  necessary 
agricultural  implements.  The  savages  themselves  show  the  most  favorable  dis- 
positions."-^ 

From  this  it  appears  that  a  special  appropriation  was  made  for 
the  specially  difficult  Western  missions. 


»  Cf.    Note   23. 

»  Ibidem. 

^  Annales  de   V Association   de   la  Propagation   de   la  Foi,   I,    S. 


70  RKV.  J.  ROTMKNSTErNER 

Bishop  Du  Bourg  himself  writes  on  this  subject  to  his  brother  in 
Bordeaux  March  17,  1823: 

Providence  deigns  to  grant  a  success  to  this  negotion,  far  in  excess  of  my 
hopes.  The  government  bestows  upon  me  two  hundred  dollars  a  year  for  each 
missionary  and  that  for  four  or  tive  men,  and  it  promises  to  increase  the  number 
gradually,  and  1  am  sure  that  it  will  do  so.  For  an  enterprise  such  as  this,  it 
was  essential  that  I  should  have  men  especially  called  to  this  work,  and  I  had 
almost  renounced  the  hope  of  ever  obtaining  such,  when  God,  in  His  infinite 
goodness,  has  brought  about  one  of  these  incidents  which  He  alone  can  foresee 
and  direct  the  results.-* 

The  question  of  means  was  now  settled,  at  least  sufficiently  to 
warrant  further  steps.  But  where  shall  the  men  be  found  best  fitted 
for  the  arduous  undertaking?  Naturallv",  his  thoughts  often  dwelt 
on  the  former  glories  of  Jesuits  in  the  neighboring  Illinois.  IT  he  could 
obtain  some  members  of  the  re-established  Order,  all  would  be  well. 
But  the  prospects  of  such  a  piece  of  good  fortune  seemed  very  remote 
indeed.  Lazarists  he  had  in  his  diocese,  but  they  were  needed  for  the 
seminary  and  for  the  old  parishes  and  missions.  Secular  priests, 
though  willing,  were  not  specially  adapted  for  the  work. 

In  a  letter  to  his  brother,  dated  January  30,  1826,  Bishop  Du 
Bourg  sums  up  the  results  of  his  anxious  meditations  on  this  subject : 

T  had  long  been  convinced  that  nothing  could  be  accomplished  here  without 
the  religious  orders.  A  man  living  isolated  from  his  kind  grows  weary  of  the 
apparent  uselessness  of  his  efforts.  The  intense  heat  exhausts  his  strength  and 
checks  his  ardor.  Too  often  he  loses  his  life  or  in  the  fear  of  losing  it  he 
abandons  his  post.  He  is  fortunate  indeed,  if  he  does  not  prove  the  truth  of 
those  words  of  the  Holy  Ghost :  "Woe  to  him  who  is  alone !"  and  from  a 
being,  full  of  vigor  and  activity  he  becomes  a  good-for-nothing,  and  the  scorn 
of  his  fellowmeii.  There  is  not  the  same  danger  for  the  religious  community. 
Union  makes  strength  of  all  kinds.  Their  members  are  constantly  renewed  and 
increased,  hence  they  are  able  to  provide  for  their  own  losses. 

It  is  to  this  end  that  T  liave  worked  from  tlie  very  beginning,  to  secure  the 
help  of  the  Order  of  Saint  Vincent  de  Paid,  and  that  I  have  made  every  effort  to 
induce  the  Jesuits  to  come  here,  the  former  Order  for  the  seminary,  the  latter 
for  the  Missouri  missions,  and  more  especially,  for  work  among  the  Indians. 
The  expense  of  all  this  has  been  great,  but  T  am  far  from  regretting  it.^'* 

As  early  as  February  24.  1921,  Bishop  Du  Bourg  wrote  to  the 
Prefect  of  the  Propaganda.  Cardinal  Fontana,  asking  His  assistance  in 
gaining  the  Jesuits  for  the  work  of  converting  the  Indians,  who,  as  he 
states,  are  very  numerous  in  the  upper  part  of  his  diocese.  He  was 
greatly  aided  by  the  Holy  Father,  who  wrote  to  the  Superior  General 
with  a  view  to  endorse  his  wishes.  But  up  to  that  date  all  efforts  had 
proved  unsuccessful. 

"However,"  concludes  P.ishop  Du  Bourg,  "I  understand  that  the  Superiors  of 
t!ie  Society  are  now  showing  more  willingness  to  imdertake  the  work.  I  have 
accordingly  recommended  to  Father  Tnglesi  to  make  use  of  every  resource  his  in- 
telligence and  zeal  could  muster,  in  order  to  liring  this  project  to  maturity.     I  beg 


**  Annates    de    VAss^'ciatinn    de    la    Prol>atioii    dc    la    Fot.    I,    5. 
"  Avttates  dc  l' Association  de  In  Propaganda  dc  !n  Foi.  TI,  p.  394. 


MISSIONS  FROM  ST.  LOUIS  71 

likewise  Your  Eminence  to  second  his  efforts.  There  is  particularly  one  of  the 
Fathers  of  the  Society,  De  Barat  by  name,  now  in  the  Little  Seminary  of  Bor- 
deau,  whom  I  know  to  be  most  anxious  to  come  here ;  his  piety,  knowledge  and 
zeal  are  beyond  par.  [  beg  nio.->t  earnestly  the  Vicar  General  to  give  him  to  me, 
and  beseech  to  this  end  the  aid  of  Your  Eminence's  most  powerful  influence. 
With  him  some  of  the  younger  French  Jesuits  will  be  glad  to  come,  and  also 
others,  of  riper  years,  from  among  those  who  came  lately  from  Russia  to  France. 
Five,  or  six  at  most,  would  he  sufficient,  if  to  them  were  added  two  or  thrre  from 
Maryland — a  thing  most  desirable,  on  account  of  their  knowledge  of  English,  and 
also  because,  as  they  are  well  provided  financially,  they  could  supply  the  want  of 
their  brothers.  With  this  help,  the  Gospel  cannot  fail  to  make  headway  among 
the  numberless  nations  on  botii  sides  of  the  Mississippi  and  the  Missouri. 

Bishop  Du  Bourg's  efforts  in  this  regard  were  soon  to  be  crowned 
with  perfect  success.  There  was  at  White  Marsh,  near  Baltimore,  a 
Novitiate  of  Jesuits ;  the  Master  of  novices  was  Father  Charles  Van 
Quickenbonie,  a  native  of  Ghent.  The  novices  were  Jodocus  Van  Ashe, 
Peter  J.  Verhaegen,  John  Elet,  Smedts,  Peter  J.  De  Smet,  Felix  L. 
Verreyt  and  De  Maillet.  These  young  Belgians  had  been  induced  by 
the  untiring  zeal  of  Father  Charles  Nerinkx  to  go  to  America  with 
him  and  to  join  the  Society  of  Jesus. -''  They  were  accepted  at  George- 
town by  the  Provincial  Father  Anthony  Kohlman,  and  began  their 
novitiate  on  the  6th  of  October.  1821.  In  September,  1823,  Bishop  Du 
Bourg  came  to  Georgetown  to  request  from  the  Provincial  a  colony 
of  Jesuits  for  the  Indian  Missions.  Father  Van  Quickenbome  and 
Father  Timmermans,  with  the  novices  Van  Asshe,  De  Smet,  Verhae- 
gen, Verreyt.  Snieds.  Elet  and  Brothers  Peter  De  Meyer  and  Henry 
Rychmans,  offered  themselves  for  the  enterprise.  They  left  White 
Marsh  about  the  middle  of  April.  1823,  procured  wagons  for  their  lug- 
gage, crossed  the  Alleghany  Mountains,  reaching  Wheeling  after  a 
journey  of  two  weeks.  Here  the  travellers  procured  two  flatboats,, 
which  they  lashed  together,  and  floated  down  the  river  to  Louisville, 
where  they  met  their  belovc^d  Father  Nerinkx ;  thence  they  went  down 
the  Ohio  as  far  as  Shawneetown,  and  journeyed  across  the  broad  ex- 
panse of  Illinois  to  St.  Louis,  which  they  reached  May  30,  1823.  That 
same  evening  Father  Van  Quickenborne  rode  on  horseback  to  Floris- 
sant, accompanied  by  Father  De  La  Croix.  Here  the  Novitiate  of  St. 
Stanislaus-^  was  founded  by  the  advent  of  the  pilgrims  from  White 
Marsh  in  Maryland.  A  letter  written  by  Bishop  Du  Bourg  to  his 
brother  at  Bourdeaux.  March  17.  1823.  throws  an  interesting  sidelight 
on  this  providential  occurrence: 

The  Jesuits  of  whom  T  speak  (says  he)  had  their  institution  in  Maryland, 
and    finding   themselves    excessively   embarrassed    for    lack    of    accommodation, 


^  NfacS,  Life  of  Rev.  Charles  Nerirtckx,  pp.  332-347.  Hewlett,  Life  of  Rev.  Charles 
Nerinckx,    op.    356-359. 

"  Florisisant,  or  St.  Ferdinand,  is  one  of  the  very  lodest  religious  centers  in  the 
State  of  Missouri.  Originally  settled  by  the  French  under  the  Spanish  Regime  about  1790, 
it  became  a  dependency  of  the  Canonical  Parish  of  St.  Louis  under  P.  Bernard  de  Lim- 
pach;  later  on  it  had  pastors  of  its  own.  From  1809-1810  it  was  the  home  of  the  Trap- 
nisfK  under  Abbot  Urban  Guillet.  and  for  the  next  ten  years  remained  in  charge  of  the 
Father  Prior,  Maria  Joseph  Dunand.  The  farm  on  which  the  Jesuit  establishment  of  St. 
StaJiislaus  was  erected,  was  originally  called  the  Bishop's  Farm,  now  the  Priest's  Farm. 
The  building  put   up  by   Father  Dunand  before    1820  is  still  in  use. 


72  REV.  J.  ROTHENSTEINER 

were  on  the  point  of  disbanding  their  novitiate,  when  I  obtained  this  pecuniary 
encouragement  irom  the  government.  They  have  seized  this  opportunity  and 
have  offered  to  transport  the  whole  novitiate,  master  and  novices,  into  Upper 
Louisiana  and  form  there  a  preparatory  school  for  Indian  missionaries.  If  I  had 
had  my  choice,  I  could  not  have  desired  anything  better.  Seven  young  men,  all 
Flemings,  full  of  talent  and  of  the  spirit  of  Saint  Francis  Xavier,  advanced  in 
their  studies,  about  twenty-two  to  twenty-seven  years  of  age,  with  their  two 
excellent  masters  and  some  brothers ;  this  is  what  Providence  at  last  grants 
to  my  prayers. 

Near  the  spot  where  the  Missouri  empties  into  the  Mississippi,  outside  the 
village  of  Florissant,  already  so  happy  as  to  possess  the  principal  institution  of 
the  Ladies  of  the  Sacred  Heart,  I  have  a  good  yielding  farm,  excellent  soil, 
which,  if  well  cultivated  (which  it  is  not  at  present),  could  easily  provide  sus- 
tenance for  twenty  persons  at  least,  so  far  as  the  important  question  of  nourish- 
ment is  concerned.  True,  there  is  only  a  small  house  on  the  place,  but  in  this 
country  a  big  cabin  of  rough  wood,  such  as  will  be  suitable  for  the  apostles 
of  the  savages,  is  quickly  built.  It  is  there  that  I  will  locate  this  novitiate,  which 
will  be,  for  all  time,  a  seminary  especially  intended  to  form  missionaries  for 
the  Indians,  and  for  the  civilized  and  ever-growing  population  of  Missouri.  As 
soon  as  the  actual  subjects  are  ready,  we  will  commence  the  mission  in  good 
earnest.  In  the  meantime.  I  propose  to  receive  in  the  seminary  a  half-dozen 
Indian  children  from  the  different  tribes,  in  order  to  familiarize  my  young  mis- 
sionaries with  their  habits  and  language,  and  to  prepare  the  Indians  to  serve  as 
guides,  interpre;ers  and  aides  to  the  missionaries  when  they  are  sent  to  the 
scattered  tribes  -® 

On  August  6th,  1823,  Bishop  Du  Bourg  resumes  the  subject  so 
dear  to  his  heart : 

.  .  .  The  acquisition  which  I  have  made  of  Jesuits  for  Missouri 
causes  me  to  f;el  singularly  peaceful  about  these  distant  parts.  These  good 
fathers  are  in  possession  of  my  farm  at  Florissant.  To  reach  it  they  walked 
more  than  four  hundred  miles,  of  which  two  hundred  miles  were  through  inun- 
dated country,  where  the  water  was  often  up  to  their  waists;  and  far  from  mur- 
muring, they  blc;>sed  God  for  granting  them  such  an  Apostolic  beginning.  They 
were  very  agreeably  surprised,  not  expecting  to  find  such  a  pretty  place ;  for  it  is 
my  policy  to  speak  only  of  the  drawbacks  to  those  whom  I  invite  to  share  my 
labors.  The  superintendent  of  Indian  affairs,  upon  whom  depends  much  of  the 
success  of  our  missions  to  the  savages,  received  them  with  an  interest  both  kind 
and  active,  and  shows  himself  in  an  especial  way,  their  protector.  Moreover, 
the  Fathers,  including  their  novices,  are  well  calculated  to  inspire  confidence. 
An  unlimited  dcvotedness,  which  is  proof  against  the  greatest  dangers  and  pri- 
vations, is  associated  in  them  with  rare  goodness  and  talents  of  a  high  order. 
They  complain  of  nothing,  they  are  satisfied  with  everything.  Living  in  the 
closest  quarters  in  a  little  house,  sleeping  on  skins  for  want  of  mattresses,  living 
on  corn  and  pork,  they  are  happier  than  the  rich  on  their  down  beds,  surrounded 
by  luxury,  because  they  know  happiness  far  more  exquisite,  and  are  not  hampered 
by  self-indulgence.  It  is  my  duty,  however,  to  try  to  procure  for  them,  at 
least  the  necessaries  of  life,  and  also  the  means  of  exercising  their  zeal  and 
extending  their  field  of  labor.  It  is  in  this  that  I  hope  to  be  seconded  by  the 
Association  for  the  Propagation  of  the  Faith. ^9 

Once  more  Bishop  Du  Bourg  pours  out  the  joy  and  gratitude  of 
his  heart  in  a  letter  from  New  Orleans,  dated  August  20,  1823  : 

In  the  midst  of  these  trying  cares  (the  seminary,  the  Cathedral,  the  religious 
houses  and   schools,   and   the   demands   of    New   Orleans),  my   thoughts   were 


'*  Annates   de   V Association    de   /j   Propagation    de    la   Fox,    I,    5. 
^Annates   de   VAssociation   de   la   Propagation    de   la   Foi,    I,    S. 


MISSIONS  FROM  ST.  LOUIS  73 

ceaselessly  and  irresistibly  drawn  towards  the  totally  abandoned  missions  of  the 
natives.  I  needed  for  their  re-establishment  a  band  of  apostolic  men,  men  fear- 
less of  ill  sorts  of  privations  and  suffering.  God  has  deigned  to  give  me  men 
such  as  these,  m  that  society,  as  famous  for  its  brilliant  success  as  for  its 
overwhelming  reverses  to  which  He  grants  a  new  births  in  these  days,  for  the 
consolation  of  religion.  A  detachment  of  the  Society  of  Jesus,  animated  by 
the  spirit  of  Xavier  and  Regis,  arrived  some  months  ago  in  the  state  of  Missouri. 
In  order  to  draw  them  to  me  I  could  not  refrain  from  buying  a  small  cultivated 
domain,  which  might  furnish  them  at  least  with  the  most  pressing  necessities  of 
life.  This  establishment  which  has  cost  me  about  thirty  thousand  francs,  is 
intended  for  a  preparatory  school  for  missionaries  to  the  savages  and  also  to 
the  civilized  peoples  along  the  great  Missouri  River,  the  numbers  of  which  are 
increasing  with  marvelous  rapidity.  It  includes  at  the  present  two  Fathers, 
seven  fervent  scholastics,  all  of  whom  are  old  enough  to  be  ordained ;  three 
Brothers,  and  a  few  negro  farm  hands.  The  American  government  has  prom- 
ised me  some  small  help,  but  it  will  be  quite  insufficient  for  their  needs.  To 
those  chief  institutions,  already  established,  may  be  added  a  Cathedral,  a  farm 
and  a  bishop's  mansion,  at  St.  Louis,  several  new  churches  in  the  state  of  Mis- 
souri, two  houses  of  the  Ladies  of  the  Sacred  Heart  already  in  running  order,  a 
third  one  in  process  of  construction,  and  one  of  the  Sisters  of  the  Cross  for  the 
education  of  girls,  and  finally,  two  colleges  for  boys,  for  which  I  have  had  to 
make  advances,  or  sacrifices,  more  or  less  great,  without,  in  the  meantime,  having 
any  sources  of  revenue  other  than  the  funds  of  divine  Providence,  and  the  hope 
of  the  yearly  help  which  the  Association  for  the  Propagation  of  the  Faith  prom- 
ises me.-'"' 

Good  re.sults  came  in  due  time.  The  Bishop  writes  on  June  24, 
1824: 

.  .  .  The  Jesuits  of  Missouri  have  at  last  opened  their  college  for  the 
little  Indians.  They  have  only  six  or  eight  for  whom  the  government  allows 
them  eight  hundred  dollars.  They  will  take  the  college  of  St.  Louis ;  in  this 
way  they  will  insure  its  stability.     The  poor  Fathers  are  in  great  need." 

And  again  January  31,  1826: 

You  can  see  by  the  letters  of  Father  Van  Quickenborne  the  progress  made 
by  the  Jesuits  in  a  very  short  time  .and  with  very  small  means.  I  have  been 
unable  to  assisr  them  as  substantially  as  I  would  have  liked,  having  still  some- 
thing to  pay  on  the  establishment  which  I  have  given  them.  As  soon  as  this 
debt  is  discharged,  if  our  brothers  in  Europe  continue  to  help  us  as  liberally 
as  heretofore,  I  intend  to  spend  a  quarter,  perhaps  a  third  of  these  donations  to 
aid  the  Fathers  in  their  important  work.  They  will  also  need  more  subjects,  for 
the  field  which  I  have  assigned  to  them  is  immense,  but  I  believe  that  all  will 
come  in  good  time.^i 

Father  Van  Quickenborne  now  drew  up.  at  the  suggestion  of  the 
government,  his  plan  for  the  improvement  of  the  Indians.  It  was  as 
follows : 

I.  Our  little  Indian  seminary  should  continue  to  support  the  present  number 
of  boys  from  eight  to  twelve  years  of  age,  while  the  Ladies  of  the  Sacred  Heart 
in  our  neighborhood  should  bring  up  about  as  many  girls  of  the  same  tribe. 
They  should  be  taken  young,  from  eight  to  twelve,  to  habitate  them  more  easily 
to  the  customs  and  industry  of  civil  life,  and  impress  more  deeply  on  their  hearts 
the  principles  of  religion. 


*  /innates    de    V Association    de    la   Propagation    de    la    Foi,    I,    5. 

**     Annates  de  V Association   de  la  Propagation  de   la  Foi,   I,   5  and  II,  p.   394. 


74  REV.  J.  ROTHENSTEINER 

2.  After  five  or  six  years'  education,  it  would  be  good  that  each  youth 
should  choose  a  wife  among  the  pupils  of  the  Sacred  Heart  before  returning  to 
his  tribe. 

3.  Within  two  or  three  years  two  missionaries  should  go  to  reside  in  that 
nation  to  gain  their  confidence  and  esteem,  and  gradually  persuade  a  number 
to  settle  together  on  a  tract  to  be  set  apart  by  government.  Agricultural  imple- 
ments and  other  necessary  tools  for  the  new  establishment  to  be  furnished. 

4.  As  soon  as  his  new  town  was  formed  some  of  the  couples  formed  in  our 
establishments  should  be  sent  there  with  one  of  the  said  missionaries,  who 
should  be  immediately  replaced,  so  that  two  should  always  be  left  with  the  body 
of  the  tribe  till  it  was  gradually  absorbed  in  the  civilized  colony. 

5.  Our  missionaries  should  then  pass  to  another  tribe  and  proceed  succes- 
sively with  each  in  the  same  manner  as  the  first. 

6.  As  the  number  of  missionaries  and  our  resources  increases,  the  civilization 
of  two  or  more  tribes  might  be  undertaken  at  once. 

The  expense  of  carrying  out  this  plan  might  be  estimated  thus : 

Support  of  16  to  24  children  in  tlie  two  establishments $1900 

Three  missionaries  600 

Total $2500^2 

"Such  was  the  great  scheme  projected  by  the  Jesuits  of  the  West, 
never  indeed  to  be  realized,  but,  as  their  history  shows,  one  which 
would  have  approached,  if  it  did  not  obtain,  complete  success." 


IV.  Missionary  Efforts  Under  Bishop  Ros.mi. 

But  whilst  the  Jesuit  Fathers  were  slowly  maturing  their  great 
missionary  plans,  the  Lazarists,  and  even  the  secular  clergy  were 
called  upon  to  take  part  in  actual  work  of  Christianizing  the  Indians. 
Joseph  Rosati,  the  Superior  of  the  Vincentians  in  America,  was,  on 
March  25.  1824.  consecrated  Bishop  of  Tenagra,  and  entrusted  with 
the  care  of  the  Church  in  Upper  Louisiana,  that  is  Missouri,  Arkansas, 
the  Northwestern  Territory,  the  vast  Indian  Territory,  and  the  best 
part  of  Illinois.  One  of  the  new  bishop's  first  acts  (August  24,  1824). 
was  to  send  Father  John  M.  Odin,  a  newly  ordained  member  of  his 
Order,  together  with  the  deacon,  John  Timon,^^  on  a  missionary  trip 
through  Arkansas  and  Texas.  It  was  on  the  8th  day  of  September, 
1824,  that  the  youthful  messengers  of  God's  Kingdom  started  out  from 
the  Barrens  on  horseback.  From  New  Madrid,  where  they  made  their 
first  stop,  they  penetrated  through  swamps  and  sparsely  settled  re- 
gions to  the  Arkansas  River,  near  Little  Rock.  From  there  they  rode 
down  to  Pine  Blufif,  and  reached  at  last  the  ancient  settlement  so  often 


"  Document   in   the   Archives   of   the    Catholic    Historical   Society    of    St.    Louis. 

"  John  M.  Odin,  CM.,  born  at  .\mbicrle,  in  France.  February  2S,  1801,  became  a 
member  of  the  Vincentian  Order,  w.-.s  raised  to  the  jirieKthood  in  1824;  after  Rosati's  eleva- 
tion to  the  episcopate  Odin  became  President  of  the  Barrens:  made  Bishop  of  Claudiopolis 
and  Vicar  Apostolic  of  Texas  in  1841;  promoted  to  Archipiscopal  See  of  New  Orleans 
February  15,  1861.  Died  Ascension  Day,  ^fay  25,  1870,  in  his  native  city.  John  Timon, 
CM.,  born  in  Conewago,  Pennsylvania,  of  Irish  parentage,  on  February  12,  1797.  Came 
to  St.  Louis  and  entered  the  Seminary  of  St.  Mary's  in  April,  1823;  ordained  in  1825. 
Was  a  noted  controversialist.  Was  appointed  Visitor  of  the  lazarists  in  1835,  and  Bishop 
of  Buffalo,   on   September   5,   1847.     He  died   on  Anril    16,   1867. 


MISSION.S  KKOM  ST.  LOUIS  75 

mentioned  in  our  early  annals,  the  Post  of  Arkansas^*  at  the  confluence 
of  the  Arkansas  River  and  the  Mississippi.  Here  they  visited  the 
village  of  the  Quapaw  Indians.  Father  Odin  celebrated  the  divine 
sacrifice  on  an  altar  erected  at  the  entrance  to  the  wigwam  of  the 
Chief  Sarrasin 

Now  will  1  die  happy,  exclaimed  the  aged  chief,  who  had  seen  the  days  of  the 
early  Jesuit  misbionaries  at  Arkansas  Post,  "now  will  I  die  happy,  as  I  have  seen 
my  father,  the  IMack  Gown  of  France. ^^ 

Though  .'11  were  pagans,  they  yet  preserved  an  affectionate  re- 
membrance of  the  religion  that  had  been  preached  to  their  fathers 
and  then  destroyed  by  evil-minded  men.  Owing  to  sickness  and  im- 
passable roads  the  missionaries  returned  to  the  Barrens. 

As  early  as  1823  a  missionary  center  for  the  Indians  of  the  Nortii 
was  planned  at  Prairie  du  Chien,  at  the  mouth  of  the  Wisconsin  River. 
But  the  lack  of  priests,  and  later  on,  the  widespread  disturbances 
among  the  Indians,  precluded  the  possibility  of  success.^** 

The  Jesuits,  as  a  matter  of  course,  did  not  content  themselves 
with  their  Indian  schools  at  Florissant,  but  bravely  launched  out  upon 
the  deep  to  save  what  could  be  saved  by  individual  endeavor.  "To 
carry  out  his  plans,"  says  Shea,  \'an  Quickenborne,  in  August,  1827, 
visited  the  old  Osage  Village,  near  Harmony,  and  in  the  house  of  the 
Presbyterian  missionary,  baptized  ten,  heard  confession  and  said 
Mass,  for  many  of  the  tribe  were  Catholics  (since  Father  De  La 
Croix's  days).  He  then  visited  the  villages  on  the  Neosho,  where,  to 
the  joy  of  the  Indians,  he  spent  two  weeks  and  baptized  seven  of  the 
tribe."^^  But  a  number  of  other  important  works  awaited  the  zealous 
Father's  care  and  labor,  among  them  the  formation  of  the  great  West- 
ern Institution  of  Learning,  the  St.  Louis  University,  in  1828.  The 
Church  at  St.  Charles  as  well  as  the  convent  of  the  Ladies  of  the  Sa- 
cred Heart  at  St.  Charles  were  built  by  him.  Yet  the  Indian  missions 
were  always  present  in  his  mind. 

Another  effort  to  bring  the  Indian  nation  into  the  pale  of  the 
Church  was  to  be  made  by  one  of  the  secular  clerg}',  the  Reverend 
Anthony  Lutz.  It  was  early  in  May,  1827.  that  a  delegation  of  the 
heathen  Kanzas^*  Indians  with  their  chief.  White  Plume,  came  to  Gov- 


"  The  Poste  of  Arkansas  is  one  of  the  earliest  settlements  in  the  entire  Mississipnt 
V^alley.  Tts  religious  history,  however,  was  not  always  an  edifying  one,  as  Father  F.  G. 
TToKveck   nas  shown   in   his   highly   interesting  sketch   in   the   .9/.    Louis   Pastoral-Blatt, 

Even  in  the  (.arlier  days  of  the  old  Jesuit  missions  the  Poste  hore  a  bad  name  for 
irreligion  of  the  inhabitants.  The  last  Jesuit  priest  withdrew  from  the  place  about  1760, 
"until  they  wero  disposed  to  respect  religion  there."  Cf.  Tllinois  Historical  Collection, 
vol.  I,  p.  84. 

"  J.   G.    Shea,   History   of  the  Catholic  Missions  ainonq   the   Indian    Tribes,    p.    454. 

^'Cf. Illinois   Catholic  Historical  Review,    vol.    II,   p.    190,    s.    s. 

"  Shea   /.    c.    p.    457. 

**  The  first  mention  of  the  Kansas  or  K.Tnzas  tribe  of  Indians  is  that  in  Don  Juan 
de  Onate's  Account  of  his  Expedition  to  the  Great  Plains  in  search  of  the  elusive  city  of 
Quiviras,    in     1601 : 

"Proceeding  <n  the  day  of  the  glorious  levite  and  martyr,  San  Lorenzo,"  Onate's 
narrative    states,    "God    was    pleased    that    we    should    begin    to    see    those    monstrous    cattle 


7(i  REV.  J.  ROTHENSTEINER 

ernor  William  Clark,^^  the  Superintendent  of  Indian  Affairs  for  the 
West,  residing-  at  St.  Louis,  for  the  purpose  of  obtaining  Catholic  mis- 
sionaries. A  Protestant  preacher,  who  offered  his  services,  was  quick- 
ly rejected  by  the  savages.  General  Clark  sent  the  delegation  to  the 
Cathedral.  Here  Father  Lutz  heard  of  their  wishes,  and  immediately 
decided  to  undertake  the  mission,  if  Bishop  Rosati  would  consent. 
The  Bishop  was  absent  from  St.  Louis  at  the  time,  but  when  he  re- 
turned, about  September,  Father  Lutz  gave  him  no  rest,  begging,  op- 
portune, importune,  that  the  Kanzas  mission  be  assigned  to  him. 
General  Clark  seconded  the  petition  of  Father  Lutz,  and  as  he  was 
the  most  influential  personage  at  the  time  in  St.  Louis,  Bishop  Rosati 
gave  his  consent,  though  somewhat  reluctantly,  partly  on  account  of 
the  youth  and  inexperience  of  the  missionary,  partly  on  account  of  the 
dearth  of  priests  necessary  for  the  care  of  the  ever-growing  Catholic 
population.  The  appointment  was  dated  from  the  Barrens,  July  23, 
1828. 

As  you  have  manifested  to  us  from  the  very  first  day  of  your  coming  to 
St.  Louis  your  ardent  desire  of  devoting  yourself  to  the  salvation  of  the  indi- 
genous tribes  that  wander  through  the  forests  of  this  vast  diocese;  and  as  Divine 
Providence  seems  now  to  open  a  way  to  the  conversion  of  the  nation  called  the 
Kansas,  we,  in  accordance  with  your  fervent  wish,  and  knowing  you  well  qualified 
as  to  the  science,  prudence  and  doctrine  necessary  for  this  undertaking,  send  you 
as  messenger  of  the  Gospel  to  the  aforementioned  people  and  appoint  you  as 
missionary  of  that  and  of  the  neighboring  tribes,  giving  you  the  necessary  facul- 
ties, arbitrio  nostro  valituras.  In  the  meantime,  we  humbly  pray  the  Supreme 
Pastor  of  Souls  that  He  maydeign  to  accompany  you  on  your  journey  with  His 
all-powerful  grace,  sustain  you  in  your  undertaking  and  give  abundant  fruit  to 
your  labors.*" 

Father  Lutz  was  only  26  years  old  when  he  set  out  for  the  land 
of  the  Kansas.  Father  Saulnier  in  his  letter  to  Bishop  Rosati  ex- 
pressed grave  doubts  as  to  the  young  man's  qualifications.  Not  very 
robust  physically,  of  a  lively  disposition,  impatient  of  contradiction, 
and  lacking  in  perseverance.  Father  Lutz,  indeed,  was  not  the  man  to 
make  an  ideal  missionary  among  savages ;  yet,  though  his  zeal  outran 
his  discretion,  he  certainly  deserves  credit  for  his  good  will  and  for 
the  results  obtained.     On  July  30,  1828,  the  young  and  enthusiastic 


called  cibola  Cbuffalo).  Although  they  were  fleet  of  foot,  on  this  day  four  or  five  of  the 
bulls  were  killed,  which  caused  great  rejoicing.  On  the  following  day,  we  saw  great  droves 
of  bulls  and  cows,  and  from  there  on  the  multitude  which  we  saw  was  so  great  that  it 
might  be  considered  a  falsehood  ."ly  one  who  had  not  seen  them  .  .  .;  and  they  were 
so  tame  *hat  nearly  always,  unless  they  were  frightened  or  chased,  they  remained  quiet 
and   did   not  flee." 

Marching  onward,  the  Spaniards  came  to  the  temporary  villages  of  the  roving  Escan- 
jaques  (EscansaquesI  or  Kansas  Indians.  "They  were  not  a  people  that  sowed  or  reaped, 
but  lived  solely  on  cattle  (buffalo)  meat,"  Onate  reports.  "They  were  ruled  by  chiefs,  and 
like  communities  that  are  freed  from  subjection  to  any  lord,  they  obeyed  their  chiefs  but 
little.  They  had  large  quantities  of  hides  which,  wrapped  about  their  bodies,  served  as  cloth- 
ing; but  the  weather  beiing  hot,  all  the  men  went  about  nearly  naked,  the  women  being 
clothed  from  the  waist  down.  Men  and  women  alike  used  bows  and  arrows,  with  which  they 
were  very  dexterous." 

Cf.  Fr.  Zephyrin  Engelhardt,  O.F.M.,  in  Franciscan  Herald,  March,  1920. 

•»  Governor  William  Clark,  the  companion  of  Meriwether  Lewis  on  the  celebrated  Journev 
of  Exploration  to  the  Rocky  Mountains.  1804-1816.  Brother  of  George  Rogers  Clarke,  of 
Ka.skaskia  fame,  and  Superintendent  of  Indian  AfTairs  until  his  death,  which  occurred  in  St. 
Louis  September   1,    1838. 

**  Archives  of  Catholic  Historical  Society  of  St.  Louis. 


MISSIONS  FROM  ST.  LOUIS  77 

apostle  of  the  Kanzas  started,  in  company  of  the  Indian  Agent,  Bar- 
onet Vasquez,  and  several  others,  for  his  destination  near  the  mouth 
of  the  Kansas  River.  Baronet  Vasquez  was  a  Catholic.  The  great 
influence  of  this  gentleman  with  the  Indians  seemed  to  insure  the 
success  of  Father  Lutz's  mission.  But  before  the  end  of  the  journey, 
early  in  August,  Baronet  Vasquez  died  and  the  good  Father  had  to 
convey  the  sad  news  to  the  family  of  the  departed.  The  Chouteaus 
had  a  great  trading  establishment  on  the  Kansas  River.*^  They,  too, 
were  Catholic?  and  most  of  their  employes  also.  Father  Lutz  speaks 
of  the  morals  of  these  frontiersmen  in  rather  harsh  terms.'*-  Of  the 
savages  his  opinion  was  even  worse,  so  much  so  that  he  declined  for 
the  present  to  confer  baptism  on  any  adult  among  them,  saying  "that 
they  must  first  be  made  human  beings,  the  members  of  Christ's  body." 
As  far  as  we  know,  Father  Lutz  sent  three  letters  from  the  Kansas 
mission  to  Bishop  Rosati.  The  first  of  these  seems  to  be  lost.  It  con- 
tained an  account  of  the  death  of  the  Indian  Agent,  Baronet  Vasquez. 
The  opening  sentence  of  the  second  letter,  dated  September  28,  1828, 
alludes  to  thi,-.  unfortunate  circumstance.  Father  Lutz's  Latin  letters 
are  rather  verbose,  probably  owing  to  the  fact  that  elegant  Latinity 
seemed  most  desirable  in  communications  addressed  to  such  an  elegant 
Latinist  as  the  Bishop  of  St.  Louis  certainly  was.  We  would  prefer 
the  rugged  English  of  a  Lefevere.  Yet  this  letter  is  of  utmost  im- 
portance and  interest,  and  has  never,  as  far  as  we  are  aware,  been  pub- 
lished except  in  the  Annals  of  the  Propagation  of  the  Faith,Yo\.ll,  Sep- 
tember 18,  1829,  in  a  somewhat  abbreviated  French  translation.  Our 
readers,  we  hope,  will  be  pleased  to  have  "the  earliest  record  extant 
of  the  exercise  of  the  Catholic  ministry  along  the  Kansas  River,"  as 
Father  Garraghan  calls  it,  in  a  completed  form :  Absolute  completeness 
even  this  version  cannot  claim,  but  the  omissions  we  made  are  only 
of  trival  matters  or  of  more  complimentary  phrases,  and  are  every- 
where indicated  by  three  dots. 

Territory  of  the  Kansas  Indians,  on  the  nver  of  the  same  name,  Sept.  28,  1828. 
Right  Reverend  Father,  Most  Illustrious  Prelate: 

In  my  first  letter,  sent  to  Your  Paternity  at  the  end  of  August,  I  gave  you 
the  news  of  our  agent's,  Mr.  Vasquez'  death,  and  at  the  same  time  I  explained 
to  you  the  singular  condition  in  which  Divine  Providence  has  placed  me,  happily 
or  unhappily.  I  cannot  decide ;  you  may  judge  for  yourself.  This  one  thing, 
however,  seems  certain,  that  I  have  earned  many  things  to  the  advantage  of  my 
soul,  which,  if  Mr.  Vasquez  had  lived,  I  should  have  experienced  not  at  all  or 
very  late.  The  name  of  the  Lord  be  blessed.  Through  the  death  of  this  one  man 
my  affairs  had  assumed  such  a  hopeless  aspect  that  it  became  necessary  for  me 
to  cast  myself  entirely  into  the  arms  of  the  all-controlling  Father,  just  as  a 
child  casts  itself  upon  the  bosom  of  its  mother;  a  course  exactly  befitting  one 


"  "The  Chouteaus,"  as  Father  Garraghan  states  in  his  beautiful  booklet,  'Catholic  Begin- 
nings of  Kansas  City,'  "were  the  most  prominent  of  the  early  Indian  traders  in  the  region 
around  thf-  mouth  of  the  Kaw,"  p.  47,  giving  as  references  in  regard  to  the  various  Chouteau 
trading  houses  an  article  in  Kansas  Historical  Collection,  No.  9,  pp.   573-574. 

♦^  The  letters  of  Father  Lutz  from  the  country  of  the  Kansas  contain  a  few  scathing 
denunciations  of  treacherous,  lying  and  stealing  white  trash  he  met  on  his  excursions.  Of  the 
Chouteaus  themselves  he  speaks  in  the  highest  terms  of  respect. 


78  REV.  J.  ROTHENSTEINER 

who  has  accepted  the  Lord  as  his  inheritance  and  the  chalice  of  salvation,  and 
now  realizes  that  he  has  come  to  that  part  of  his  grand  office  to  be  the  messenger 
of  Christ  the  Lord,  sent  out  by  Him  into  the  wide  world,  without  scrip  or  staff. 
But  these  usual  accompaniments  of  the  lives  of  Christ's  missionaries,  have  been 
sufficiently  dwell  upon  in  my  first  letter;  if  perhaps  more  than  proper,  I  would 
ask  your  pardon  for  the  beginner,  who  at  that  time  had  not  learned  to  bear  the 
glorious  cross  of  Christ  in  silence,  without  the  noise  of  many  words,  but  is  now 
learning,  through  the  grace  of  God,  to  think  little  of  all  these  things,  however 
burdensome  they  be,  as  long  as  Christ  is  preached  to  the  poor.  May  the  Lord 
preserve  this  good  will  and  greatly  strengthen  it.  Now  I  will  briefly  explain 
what  has  been  done  so  far,  what  must  yet  be  done,  and  why  I  have  not  sent  a 
letter  ere  this,  all  which  matters  I  know  you  wish  to  know. 

You  Grace  must  realize  that,  owing  to  the  great  distance  between  the  setle- 
ments  here,  it  is  very  difficult  to  send  letters  from  this  country.  The  agent's 
liouse.  where  I  nxed  my  residence,  is  on  the  banks  of  the  Kansas  River  sixty-five 
miles  from  the  former  home  of  the  late  Mr.  Vasquez.*^  The  little  towns,  how- 
ever, which  supply  mailing  facilities,  are  more  than  fifteen  miles  away.  There- 
fore, when  we  wish  this  thing  to  be  done,  we  have  either  to  take  our  letters 
there  ourselves  or  send  them  by  a  trusted  mssenger.  One  of  these  towns  is 
named  Liberty,  the  other  Independence.  The  latter  town  is  situated  on  our  side 
of  the  Missouri  River,  the  former  on  the  opposite  side.  .  .  The  town  of  Lib- 
erty I  was  not  Rs  yet  able  to  visit,  but  in  a  little  while  I  can  and  must  do  so,  as 
[  am  resolved  to  see  the  entire  surrounding  region.  Independence  I  have  visited 
but  once,  and  at  times  I  have  sent  messengers  there  for  my  mail,  if  there  was  any. 
Camp  Leavenworth,  which  is  35  miles  from  our  home,  has  no  service  of  public 
conveyances,  so  that  its  inhabitants  are  forced  to  send  their  mail  to  Liberty,  a 
distance  of  36  miles.  Considering  these  facts,  3'ou  will  certainly  not  blame  me 
if  you  should  fail  to  receive  a  letter  from  me.  .  .  In  regard  to  this  pre- 
liminary visit  to  the  country  of  the  Indians,  it  must  be  confessed  that  it  was 
altogether  necessary.  I  myself  feel  deeply  its  various  advantages.  I  will  relate 
them  briefly:  It  is  there  I  began  to  learn  the  very  alphabet  of  apostolical  life, 
to  accustom  the  body  to  its  hardships,  and  to  put  a  correct  estimate  on  the  great- 
ness as  v/ell  as  ihe  excellence  of  my  office ;  then  to  know  the  Indian  ways  of  liv- 
ing, their  mode  of  feeling  and  their  superstitions,  the  various  conditions  of  these 
regions  and  the  distance  between  places  ;  to  understand  the  characters  of  the  various 
persons  with  whom  I  certainly  or  probably  may  have  to  live,  to  decide  what  per- 
sons should  be  consulted,  what  persons  avoided  by  me,  who  of  them  are  of  good 
will,  who  of  evil  disposition.  I  also  learned  the  pecularities  of  the  Kansas  dia- 
lect, wherein  it  seemed  different  from  our  idioms,  and  what  special  difficulties 
it  offered;  lastly,  I  was  helped  to  decide  where  the  missioners'  residence  should 
be  established,  what  provisions  could  be  made  for  their  sustenance,  and  what 
matters  we  should  lay  before  the  civil  authoritis.  I  hope  and  wish  that  an  occa- 
sion may  be  offered  when  I  can  speak  to  you  about  these  matters.  Now  permit 
me  to  recount  in  detail  how  my  time  in  these  parts  was  passed.  I  departed  from 
St.  Louis  on  July  30th  ;  on  August  12th  I  arrived  at  the  former  home  of  Mr. 
Vasquez,  the  Indian  agent,  where  I  remained  five  days  before  starting  for  the 
Kansas  River;  on  August  iQth  I  reached  the  house  erected  by  the  government 
on  the  banks  of  the  Kansas  River.  On  August  20  I  had  the  first  interview  with 
the  chief  of  the  Kansas  nation;  on  August  24,  I,  together  with  an  interpreter, 
visited  the  famil/  of  the  chief  and  other  families,  sixteen  in  number,  living  only 
about  two  miles  from  our  stopping  place;  and  this  I  did  several  times.  On 
September  17th  I  obtained  my  fervent  wish  of  organizing  a  meeting  with  the 
barbarians.  On  September  i8th,  I  set  out  for  Camp  Leavenworth,  where  I  re- 
mained six  days,  certaainly  longer  than  I  had  intended.  On  October  ist  I  will 
return  to  the  home  of  Mrs.  Vasquez,  as  I  find  no  means  of  subsistence  here, 
and  the  Kansas  tribe,  with  the  exception  of  three  families,  has  already  gone  on 
its  hunting  excursion.  These  things,  here  mentioned  in  a  general  way.  you  may 
be  pleased  to  read  at  greater  length.     The  house  of  the  agent,  Vasquez,  on  the 


"  Barnnet  Vasquez,  son  of  Benito  Vasquez,  of  St.  Louis,  was  of  Spanish  extraction. 


MISSIONS  FROM  ST.  LOUIS  79 

banks  of  the  Missouri  River,  was  heretofore  considered  the  meeting  place  of 
the  Indians,  but  now,  after  his  death,  the  visits  of  the  Indians  are  becoming  less 
frequent,  the  house  of  the  new  agent  having  been  established  elsewhere,  I  believe 
on  the  Kansas  River.  The  widow  Vasquez  still  resides  at  the  old  house.  She  is  a 
matron  of  great  piety.  She  has  a  small  family,  but  a  well-educated  one ;  she 
takes  good  care  of  me,  almost  as  if  I  were  one  of  the  children  of  the  household, 
providing  me  with  the  necessaries  of  life  on  my  journey;  she  shines  forth  with 
good  example  in  frequenting  the  sacraments  and  practicing  devotion ;  and  she 
edifies  her  family  with  her  virtues.  Not  so  the  other  Catholics,  alas!  that  live 
in  the  neighborhood.  They  are  "slothful  bellies,"  not  much  different  from  the 
Cretans,  addicted  to  drink  and  much  talking,  ignorant,  to  pass  over  in  silence 
the  rest  of  their  vices.  I  except  two  or  three  persons  from  this  charge.  Some  of 
them  live  with  Indian  concubines,  refusing  the  grace  which  is  offered  to  them 
by  my  ministry.  Only  two  could  I  prevail  upon  to  dismiss  their  concubin;2S 
and  contract  in  legitimate  marriages.  The  third  one  tried  to  deceive  me,  but  in 
vain.     .     . 

I  leave  this  corner  of  the  earth  with  no  small  regret,  but  I  feel  a  stronger 
impulse  towards  the  Barbarians,  and  I  desire  to  arrive  among  them  as  early  as 
possible,  as  it  is  to  be  feared  that,  through  a  longer  delay  I  might  find  the  chief  of 
the  nation  (Nombe-ware,**  i.  «-.,  the  Furious,  or  Moushouska,  White  Plume), 
no  longer  among  the  living.  Having  been  ailing  for  a  long  time  he  began  to 
carry  things  to  extremes,  and  that  is  a  two-fold  manner.  Indignant  at  the  evils 
that  had  befallen  him,  White  Plume,  armed  with  a  pistol,  rushed  forth  and  threat- 
ening death  to  God,  directed  a  shot  towards  heaven,  exclaiming,  "Oh,  would  that 
I  had  destroyed  thee  this  time  for  having  sent  so  many  evils  to  my  family  and 
to  my  whole  nation!"  (During  the  past  year  about  i8o  of  the  Kansas  tribe, 
together  with  the  chief's  principal  wife,  two  sons  and  many  other  members  of 
his  family,  were  taken  by  death).  As  White  Plume's  illness  became  worse,  he 
repented  of  his  word  and  deed  and  earnestly  asked  forgivenesss  from  Heaven. 
But  God  delayed  hearing  the  prayer  of  the  sick  man  and  willed  that  the  barbarian 
should  begin  to  improve  in  health  only  two  days  before  my  advent.  White 
Plume  was  hardly  notified  of  my  coming  when  he  gathered  all  his  strength  and 
had  himself  placed  on  a  horse,  in  order  to  welcome  the  Taborco*^  (the  name  by 
which  he  always  addressed  me).  I  was  greatly  surprised  at  seeing  him  enter  my 
room,  especially  as  rumors  were  current  that  he  had  died.  I  ran  to  meet  him, 
and  as  he  seemed  to  stagger,  I  supported  him  with  my  hand,  offered  him  a  chair 
and  pressed  his  proffered  hand.  He  that  was  wont  to  speak  with  stentorian  voice 
now  gave  forth  such  a  gentle  whisper  that  the  meaning  of  his  words  could  hardly 
be  gathered  by  the  interpreters  :  "O,  my  Father,  you  are  welcome.  At  last  you 
are  here  whom  I  have  so  long  desired.  I  am  happy ;  but  I  would  rejoice  still 
more  if  I  could  celebrate  your  coming  in  perfect  health.  May  the  Great  Healer 
(Washkanta)  ,1  pray,  restore  my  health.  It  is  my  intention  to  assist  you  in  all 
things  that  you  wish  to  do  among  the  Kansas.  My  only  son  (tl>e  others  had 
all  died),  I  will  send  to  be  educated  by  you  as  soon  as  you  have  a  home.  In  the 
same  way  all  the  chiefs  of  our  nation  in  my  obedience  shall  act  towards  you. 
How  long  will  you  stay  with  us?  When  will  you  have  a  hou'^e?  Remember 
this :  Do  not  have  your  house  too  far  away  from  mine.  The  nearer  it  is  the 
more  it  will  please  me,  so  that  I  may  consult  with  you  in  the  government  of  the 


*•  White  Plume,  or  the  Furious,  it  will  be  remembered,  had  been  in  St.  Louis  early  in 
May,  1827,  to  ask  for  a  missionary  for  his  people.  In  St.  Louis  he  met  a  number  of  the 
clergy,  probably  also  Father  de  la  Croix,  the  future  missionary  to  the  Osages.  Washington 
Irving,  in  his  "Adventures  of  Captain  Bonnville,  U.  S.  A.,  in  the  Rocky  Mountains  and  the 
Far  West,"  gives  a  pleasant  account  of  the  old  chief  in  1832;  when  White  Plume  gave  proofs 
of  having  acquired  some  of  the  lights  of  civilization  from  his  proximity  to  the  whites,  as  was 
evinced  in  his  knowledge  of  driving  a  bargain.  He  required  hard  cash  in  return  for  some 
corn  with  which  he  supplied  the  worthy  captain,  and  left  the  latter  at  a  loss  which  most  do 
admire,  his  native  chivalry  as  a  brave,  or  his  acquired  adroitness  as  a  trader."  Irving,  Captain 
Bonnville,  ch.  II.  From  the  same  account  it  appears  that  the  Kansas  had  begun  to  raise 
corn,  but  had  not  left  off  their  hunting  excursions.  White  Plume  was  still  Inhabiting  the 
great  stone  house  on  the  Kansas  River,  "a  palace  without  a  wigwam  within,"  as  Irving  says. 
The  Kansas  were  still  at  war  with  ihe  Pawnees. 

"  The  Tabosco  is  the  Kansas  word  for  Black  Gown,  or  Black  Robe,  meaning  the  Catholic 
priest.     "Washkanta,"  also  Wakonda,  is  the  Great  Spirit. 


80  REV.  J.  ROTHENSTEINER 

Kansas.  I  am  not  able  to  talk  with  you  very  long  to-day,  my  voice  having  be- 
come so  weakened ;  but  I  am  expecting  our  hunters,  who  will  bring  me  buffalo 
meat,  with  which  I  can  regain  strength."  Knowing  full  well  what  authority  this 
great  chief  wielded  among  his  people  and  how  necessary  it  was  for  the  pros- 
perous course  of  my  undertaking,  I  determined  to  leave  no  stone  unmoved  in 
order  to  restore  his  health.  I  wanted  to  give  him  medicine,  to  keep  him  in  my 
house  and  to  take  watchful  care  of  the  sick  man,  but  prudence  objected  to  all 
those  things;  if  he  should  die  using  my  medicines  this  whole  wild  and  super- 
stitious nation  would  blame  me.  The  two  interpreters,  who  stood  by,  seemed  to 
hint  at  the  same  thing.  I,  therefore,  superseded  the  medicine  with  a  goblet  of 
rich  wine,  after  drinking  which  the  chief  said  that  it  had  warmed  his  stomach, 
and  begged  earnestly  that  after  a  few  days  I  should  send  him  another  specimen 
of  the  same  medicine.     This  I  readily  promised  to  do. 

Returning  home  he  sent  ten  messengers,  men  and  women,  in  various  direc- 
tions, to  meet  the  hunters  and  to  announce  the  coming  of  Tabosco.  They 
smoked  in  honor  of  Tabosco  on  the  whole  journey,  they  sang  and  shouted  for 
joy.  At  last  the  inhabitants  of  the  four  villages  arrived  from  their  long  journey 
and  brought  heaps  of  buffalo  meat.  White  Plume  overflows  with  vigor,  enjoying 
as  perfect  health  as  he  did  when  he  was  most  robust.  Two  chiefs  brought  me  a 
very  large  portion  of  buffalo  meat,  and  they  stood  wondering  at  me  eating  of 
it,  although  it  was  not  cooked.  "Behold,"  one  said,  "Tabosco  has  no  aversion 
to  us.  He  is  not  squeamish  and  delicate,  as  the  Fathers  of  the  Osages,"  mean- 
ing thereby  the  Protestant  missionaries).  '"Do  you  not  see  in  his  eyes  how  he 
loves  us,  how  .iffable  he  is,"  said  one  to  another  in  a  low  voice.  They  desired 
to  spend  the  night  in  my  bedroom,  and  I  readily  obliged  them.  Like  two  satellites 
they  enclosed  me,  lying  on  the  floor  in  the  middle  of  my  room,  one  on  my  right 
side,  the  other  on  my  left.  With  great  big  eyes  they  looked  at  me  performing 
my  morning  prayers.  They  hardly  dared  to  breathe.  Having  returned  home  the 
next  day,  White  Plume  visited  me  once  more.  But  he  now  spoke  in  loud  tones, 
talking  much  of  his  joy  and  that  of  the  entire  tribe  and  asking  many  questions. 
He  enquired  attentively  of  Tabosco,  what  is  the  purpose  of  his  mission,  what 
are  the  causes  which  led  him  to  stay  with  them  four  months  of  this  year,  what 
education  he  would  give  the  children,  and  what  obedience  would  be  required. 
At  last  I  suggested  that  I  desired  very  much  he  should,  as  opportunity  offered, 
convoke  the  other  Kansas,  to  whom  T  could  then  explain  the  things  I  had  at 
heart.  He  answered  that  this  could  hardly  be  done  before  the  middle  of  Sep- 
tember, because  not  all  would  be  back  from  their  hunting  excursion  before  that 
time.  It  would  seem  more  satisfactory,  he  said,  to  select  the  time  when  they 
would  come  together  for  the  government's  annual  distribution  of  gifts.  I  ac- 
quiesced and  di'-missed  the  man.  I  then  began  to  cut  the  timbers  and  to  adorn 
the  chapel.  When  I  had  finished  this  work  I  took  care  to  examine  the  country 
and  to  consider  what  I  must  build  if  I  should  happen  to  come  to  reside  here. 
White  Plume  now  visited  me  for  the  third  time:  "Write,"  he  said,  "to  Red 
Hair  (General  W.  Clark), *«  that  as  Vasquez  is  dead,  he  should  send  us  another 
agent  who  will  properly  attend  to  our  affairs.  We  do  not  want  an  American. 
We  ask  for  a  Frenchman,  certainly  none  other  than  Cyprian  or  Francis  Chou- 
teau. The  five  other  chiefs  of  the  Kansas  are  likewise  in  favor  of  these  two. 
Sign  my  name  and  the  names  of  these,  and  urge  at  the  same  time  your  own 
undertaking,  so  that  you  can  more  easily  and  more  quickly  come  to  stay  with  us. 
I  have  great  hopes  that  our  nation  will,  by  your  help,  be  shortly  changed  for 
the  better." 

I  wrote  immediately  commending  their  request  and  my  own  to  the  governor 
and,  impatient  of  delay.  I  expected  the  new  agent  from  day  to  day.  And,  behold, 
there  arrived   Mr.  Dunnay  McNair,*''    a  youth   of  about  twenty  years  sent  by 

"  In  1832  a  brother  of  the  General  Clark  of  Columbia  River  fame  was  Indian  Agent 
among  the  Kansas,  as  successor  to  Vasquez  and  Dunnay  McNair.  Cf.  Bonneville's  Adventures 
ch.  II. 

"  Dunning  McNair,  son  of  the  first  Governor  of  Missouri,  .Alexander  McNair,  was  a 
Catholic,  although  his  father  probably  never  became  affiliated  with  the  church.  Cf.Edward 
Brown's  Sketch  of  the  Life  of  Alexander  McNair,  in  St.  Louis  Catholic  Historical  Review, 
vol.  I,  p.  231  s.  s. 


MISSIONS  FROM  ST.  LOUIS  81 

Governor  Clark,  who  has  no  little  confidence  in  the  young  man.  He  is  to  take 
the  place  of  the  agent  with  the  Kansas.  Governor  Clark,  having  been  advised 
by  me  of  the  death  of  Mr.  Vasquez,  had  immediately  appointed  him,  not  having 
as  yet  received  my  first  letter.  The  young  man  is  a  Catholic  of  good  morals, 
and  endowed  with  sufficient  knowledge,  sincere  and  prudent,  a  friend  and  de- 
fender of  religion,  most  attentitve  to  his  work,  and  friendly  to  me.  We  do  not 
yet  know  whether  he  will  be  agent  with  full  power  or  not.  He  helps  me  very 
much  by  his  auihority  and  his  kindness.  He  frequently  says  that  nothing  is  to 
be  despaired  of  (nil  dcsperandum) ,  under  the  auspices  of  Governor  Clark,  who 
really  takes  great  interest  in  the  success  of  the  mission,  and  he  assures  me  that 
the  sale  of  thirty-six  sections  of  land  will  certainly  be  held  in  the  month  of  Octo- 
ber or  November,  and  then  our  work  could  be  begun.  The  vice-agent  requested 
White  Plume  to  call  an  assembly  of  the  Indians,  telling  them  that  he  wished  to 
explain  some  matters  to  them  in  council.  The  messengers  go  out  and  call  to- 
gether the  warriors  of  four  of  the  villages.  The  third  day  after  the  call  had 
gone  out  about  two  hundred  and  forty  Indians  from  the  surrounding  country 
come  there  and  listen  to  what  the  vice-agent  might  proclaim.  For  the  whole  day 
the  Kansas  remain  in  session.  The  medals  are  distributed  and  the  laws  and  the 
treaties  ire  explained,  the  thieves  are  whipped,  and  the  cultivation  of  the  land 
is  urgently  recommended,  and  the  permanent  location  in  one  village  is  demanded. 
The  Tabosco  is  presented  to  them.  The  annual  distribution  is  promised  when 
the  Kansas  shall  assemble  at  Fort  Leavenworth,  and  many  other  things  are 
approved.  The  barbarians  agreed  with  almost  everything  except  the  plan  of 
permanently  locating  in  one  village,  and  abandoning  their  hunting  life.  Rumors, 
clamors  and  complaints  arose,  but  in  vain.  With  all  my  strength  I  urged  the 
necessity  of  the  matter  contained  in  the  first  point  (uniting  the  tribe  in  one  vil- 
lage), and  I  argued  against  the  foolish  and  destructive  plan  adopted  by  them,  to 
remove  their  home  a  hundred  and  fifty  miles  from  our  house.  (This,  a  large 
party  among  them  had  decided  on.  against  the  wishes  of  White  Plume,  at  the 
very  time  that  they  returned  from  their  hunting  grounds,  and  had  seen  for  the 
first  time  the  elegant  place  offering  such  various  conveniences).  They  now 
understand  how  proper  and  useful  it  would  be  to  unite  in  one  village,  where 
all  their  tents  should  be  fixed.  The  place  selected  at  a  distance  of  about  one 
day's  journey,  was  approved  by  all  with  the  exception  of  a  few  stiff-necked 
people,  who,  however,  have  to  follow  the  crowd.  After  having  visited,  as  I  hope 
to  do,  the  four  villages,  I  will  examine  the  proposed  location  and  describe  it  in  my 
next  letter.  The  agent  now  having  finished  what  he  wished  to  propose,  I  arose 
and  demanded  in  a  loud  voice  that  all  should  remain  the  next  day  also,  as  I  had 
some  things  to  announce  to  tliem.  The  next  day  at  8  o'clock  all  were  gathered  in 
the  chapel,  which  is  as  large  as  the  study  hall  in  St.  Louis  College.  They  all 
assembled  at  the  ringing  of  the  bell.  Those  present  were  the  new  agent,  two 
interpreters,  three  other  Catholics ;  a  large  altar,  beautifully  ornamented,  the  pic- 
ture of  the  Blessed  Virgin  Mary  in  the  middle  of  the  altar,  on  the  right  side  a 
large  crucifix,  on  the  left  a  picture  of  the  sorrowful  Virgin  of  the  same  size. 
The  Tabosco,  clad  in  his  sacred  vestments,  gravely  walked  from  his  chamber 
and  entered  the  chapel.  All  genuflect,  the  Veni  Creator  with  the  oration  is 
intoned.  High  Mass  is  sung.  At  the  consecration  all  are  commanded  to  bend 
the  knee,  there  is  deep  silence.  After  the  Mass  all  sit  down.  Tabosco  stands  at 
the  epistle  side  and  preaches.  After  every  sentence  the  barbarians  exclaim 
"How!"  That  is.  "Good!"  It  would  take  too  long  to  repeat  word  for  word  what 
I  said;  let  it  suffice  that  I  preached  on  the  purpose  of  my  coming  and  mission, 
on  the  desire  of  my  heart  to  procure  the  salvation  of  all  the  Kansas,  on  the 
One  God  and  His  attributes,  making  no  mention,  for  the  present,  of  the  Trinity, 
on  God  the  Creator  and  Giver  of  all  good,  on  the  human  soul  being  immortal, 
on  God  the  Judge  and  Rewarder,  on  the  eternal  fire,  and  the  joys  of  Heaven,  on 
sin  and  the  sins  in  particular,  to  which  the  Kansas  are  specially  addicted,  or  the 
necessity  of  hearing  Tabosco's  preaching,  on  the  obedience  due  to  him,  on  Christ 
the  Lord  crucified,  on  the  gratitude  to  God,  who  is  now  offering  to  them  his 


82  REV.  J.  ROTHENSTEINER 

grace  in  abundance ;  lastly,  on  the  education  of  their  children,  to  be  undertaken 
by  us,  on  the  raising  of  the  Holy  Cross  among  them,  and  on  the  visits  to  be  made 
to  the  four  villages,  and  the  children  to  be  baptized.  These  are  in  brief  the 
things  which  I  had  explained  to  them  in  our  first  meeting.  The  ceremony  con- 
cluded with  the  canticle  'Benedictus  Dominus  Deus  Israel'  and  the  'Our  Father' 
and  the  'Hail  Mary.'  The  Canticle  pleased  them  very  much.  Their  tears  flowed 
m  the  presence  of  the  Crucified  Lord.  They  repeated  to  one  another  what  they 
had  heard,  one  the  things  concerning  heaven,  the  other  the  things  concerning 
hell,  another  the  sufferings  of  Christ.  "Ah,"  exclaimed  White  Plume,  "how  I 
was  enlightened  to-day!"  "Wazzeche,  wazzeche,"  that  is,  how  good  to  have  a 
Tabosco !  others  exclaimed.  But  I  sigh ;  give  me  souls,  O  Jesus ;  may  thy  king- 
dom come.  As  regards  the  baptism  of  the  infants,  it  is  very  much  desired  by  the 
Kansas.  This  reason,  besides  others,  moved  me  to  promise  then  in  public  not 
to  return  to  St.  Louis  before  I  had  baptized  all  the  little  ones ;  especially  as  so 
many  of  them  have  died  since  the  time  I  came  here.  Indeed,  an  old  man,  when 
dying,  asked  day  and  night,  to  see  the  Tabosco,  in  order  to  receive  baptism.  He 
was  deprived  of  baptism  by  a  sad  circumstance  and  died,  leaving  to  his  relatives 
his  anxieties  about  their  future  state  and  the  punishments  to  be  undergone  by 
them  unless  they  were  willing  to  receive  the  salutary  waters.  Certainly,  a  firm 
faith  in  this  sacrament,  forcing  others  also  to  believe  in  it.  At  the  time  when  this 
Indian  called  me  I  was  detained  at  Fort  Leavenworth.  After  the  death  of  the 
old  man  the  family  asked  me  what  I  thought  concerning  his  doom.  Having 
given  the  proper  answer  I  sent  the  greatly  relieved  inquirers  home. 

Perhaps  Your  Paternity  will  ask,  why  I  have  not  already  made  my  home  in 
the  country  of  the  barbarians.  This  I  had  certainly  wished  to  do  and  already 
fixed  the  day  on  which  I  should  undertake  the  journey  with  an  interpreter,  but 
the  contrary  seemed  to  be  more  advisable  on  account  of  the  celebration  of  cer- 
tain feasts,  which  occupy  the  barbarians  for  the  space  of  two  weeks,  and  which 
are  the  occasion  of  great  tumult,  drunkenness  and  strife.  I  preferred  to  post- 
pone the  visit  rather  than  expose  my  dignity  to  insult.  I  take  great  care  to  pre- 
serve the  authority  of  my  person,  never  tolerating  even  the  least  thing  contrary 
to  the  respect  due  to  me.  In  the  beginning  some  loose  women  of  the  barbarians 
began  to  uncover  their  bodies  immodestly  in  my  presence,  to  whom  I  said  indig- 
nantly that  thev  should  cover  themselves  or  go  away.  On  another  occasion, 
when  I  happened  to  see  some  immodest  women  lying  on  the  floor  of  our  house, 
surpassing  the  former  ones  in  looseness,  I  took  to  flight  and  requested  the  inter- 
preter to  report  the  matter  to  White  Plume,  which,  having  been  done,  I  never 
had  another  similar  experience. 

Two  warriors  have  been  assigned  to  me,  to  be  at  my  service,  but  only  when 
I  am  exercising  my  religious  functions.  It  is  their  office  to  preserve  order  and 
silence  whilst  I  say  Mass  or  preach,  to  accompany  me  and  to  close  the  door,  and 
call  the  people  tu  church  by  ringing  the  bell.  This  is  considered  a  great  honor 
and  much  desired  by  many.  Having  explained  to  them  their  duties,  I  promised 
to  give  each  one  a  little  cross  when  I  should  return  from  St.  Louis.  The  name 
of  the  one  is  "Tatsche  Sagai"  (Wild  Wind)  :  of  the  other,  "Nikananseware" 
(Exterminator  (<i  Men).  Let  me  add  a  few  words  on  the  location  of  the  build- 
ings erected  by  the  government  on  the  banks  of  the  Kansas  River.  Fancy  a 
valley,  half  a  league  wide  and  long,  with  five  large  houses,  of  which  one  is  for 
the  agent  of  the  nation,  the  second  for  the  interpreter,  the  third  for  the  black- 
smith, the  fourth  for  the  farming  expert,  the  fifth,  built  of  stone,  is  for  White 
Plume.  The  first  four  follow  one  another  in  a  straight  line,  the  fifth  is  two 
miles  farther  on.  As  to  the  mission  house,  I  intend  to  build  it  where  the  air  is 
purer,  if  this  be  agreeable  to  the  Governor  and  to  the  other  members  of  the 
mission.  The  soil  is  most  fertile ;  there  are  many  forest  patches  all  around,  but 
not  too  many ;  but  the  salubrity  of  the  air  is  not  the  same  everywhere.  Every 
newcomer  is  forced  to  pay  tribute  to  the  bilious  fevers  and  chills  obtaining  here. 
In  all  these  parts  around  the  Missouri  and  Kansas  Rivers  there  is  nothing  more 
usual  than  that  the  new  settler  is  attacked  by  fevers,  headaches  and  pains  of  the 
stomach.  I  for  myself  had  the  bilious  fever  five  days ;  after  that  I  felt  well 
and  had  an  insatiable  appetite.     The  air  at  Camp  Leavenworth  is  even  worse. 


MISSIONS  FROM  ST.  I.Ol'lS  83 

Just  now  there  are  at  least  one  hundred  persons  there  on  the  sick  list.  I  went 
there  with  the  vice-agent  (McNair),  the  interpreter,  and  io8  of  the  Indians,  to 
attend  the  annual  distribution  of  gifts  to  the  tribesmen.  .A.t  lirst  I  felt  very  well; 
on  the  third  day  I  myself  and  Mr.  McNair  had  to  fight  against  an  attack  of 
chills  and  fever  for  the  space  of  four  days.  Here  I  heard  tiie  confessions  of 
two  soldiers,  one  an  Irishman  and  the  other  a  Frenchman;  I  baptized  six  infants 
and  comforted  the  sick.  I  will  go  there  once  more  in  the  beginning  of  Novem- 
ber, to  baptize  a  number  of  the  infants  of  the  officers  and  to  perform  the  other 
religious  functions.  I  was  received  with  the  highest  honors  by  the  officers,  who 
invited  me  to  their  mess,  and  in  the  evening  entertained  me  with  military  music. 
I  have  distributed  various  books,  of  which  I  have  a  great  number,  treating  of 
the  Truth  of  the  Catholic  Faith.  There  is  a  murderer  in  the  prison,  soon  to 
suffer  the  death  penalty.  I  will  try  to  convert  the  doomed  man  and  to  prepare 
him  for  death.  I  have  baptized  at  other  places  and  at  different  times  28  infants, 
and  shall  baptize  many  more. 

Of  the  other  Indian  nations  I  have  visited  only  the  Shawneons,  who  seem 
to  be  more  intent  on  acquiring  temporal  goods  than  those  that  will  last  forever. 
Their  time  seems  not  yet  come.  Nevertheless,  I  will  try  again  and  see  if  an 
opening  can  be  made  there.  It  would,  indeed,  be  gratifying  if  I  could  win  to 
Christ  this  tribe,  living  along  our  way  in  elegant  houses.  An  invitation  to  visit 
the  Iowa  tribe,  about  60  miles  from  our  house,  was  extended  to  me  by  their 
agent,  General  Us,  who  also  promised  to  do  what  he  could  to  provide  shelter 
and  food  for  me,  if  I  should  decide  to  take  up  my  abode  with  his  nation.  The 
next  neighbors  of  the  lowas  are  the  Ottawas,  who  use  about  the  same  language. 
This  journey  cannot  possibly  be  made,  that  is.  at  present,  because  the  agent  is 
now  absent  from  home,  to  return  to  those  tribes  only  about  the  middle  of  No- 
vember. The  gifts  you  intended  for  White  Plume  I  have  delivered  and  thereby 
given  great  pleasure  to  the  chief.  The  barbarity  and  superstition  of  the  Kansas 
tribe  is  too  great  to  find  ready  belief.  Therefore,  I  am  in  no  hurry  to  admit 
any  adult  to  holy  baptism.  They  must  first  be  made  human  beings,  then  members 
of  Christ's  body.     .     .     . 

To-morrow  I  will  go  to  the  home  of  Mrs.  Baronette  Vasquez  to  prepare  her 
several  daughters  for  First  Holy  Communion  and  instruct  the  faithful  in  the 
duties  of  Christian  life.     .     .     . 

I  kiss  your  paternal  hand,  the  hand  of  our  Common  Father.  Your  most 
obedient  son,  Joseph    Anthony   Lutz. 

Missionary  Priest  with  the  Kanzas. 

This  letter  held  out  great  hopes  for  the  imminent  conversion  of 
the  Kansas  Indians ;  yet  the  work  seemed  beyond  the  power  and  en- 
durance of  our  man.  Father  Lutz,  White  Plume's  Tabosco,  never 
returned  to  the  promising  field.  On  November  12.  1828,  he  wrote  his 
last  letter  Ex  Agro  Kansas  Rivi  to  his  beloved  bishop.  It  contains 
only  a  few  points  of  minor  interest.  The  reasons  for  his  premature 
return  to  St.  Louis  are  an  early  and  probably  very  severe  winter,  and 
the  hopelessness  of  achieving  any  good  in  the  unknown  and  pathless 
country.  The  Kanzas  had  promised  to  return  home  by  the  end  of  Octo- 
ber, and  had  even  now,  November  12,  given  no  sign  of  fulfilling  their 
promise,"  thus  making  it  doubtful  whether  the  Tabosco  could  adminis- 
ter baptism  to  all  their  children  before  his  departure  for  St.  Louis."  It 
seemed  they  were  purposely  delaying  their  home-coming.  It  would, 
therefore,  be  their  own  fault  if  their  children  should  not  receive  the 
sacrament  of  regeneration.  As  to  the  mission-cross,  I  will  in  anv 
case,  erect  and  bless  it,  if  not  solemnly,  then  privately,  in  the  presence 
of  some  of  the  Kansas. 

The  last  month  he  had  spent  at  the  home  of  Mrs.  Vasquez.  teach- 


84  REV.  J.  ROTHENSTEINER 

ing,  preaching,  baptizing,  hearing  confessions  and  saying  Mass.  "Visit- 
ing the  town  of  Liberty,  he  found  but  one  CathoHc  in  the  whole  place, 
the  wife  of  Dr.  Curtiss,  a  native  of  St.  Louis."  His  attempts  to  visit 
Fort  Leavenworth  once  more  was  frustrated  by  his  guide,  who  left 
him,  media  in  zna,  so  that  he  had  to  return  home.  Messrs.  Francis, 
Cyprian  and  Frederick  Chouteau  were  putting  up  a  grand  building  on 
the  Kansas  River,  which  would  serve  as  the  Emporium,  or  trading  post, 
for  all  the  Shawneons  and  Kansas.  "Francis  Chouteau  treats  me 
very  kindly  and  promises  me  his  continued  support,"  Father  Lutz  con- 
cludes his  last  letter  from  the  Kansas  River.  His  missionary  attempt- 
was  but  a  faint  promise  of  the  greater  things  to  come.^^ 

V.  Jesuit  Missions  in  the  Indian  Territory. 

The  ancient  glories  of  the  Jesuit  Missions  of  the  Illinois  were  to 
be  renewed  in  a  measure  beyond  the  great  river,  far  to  the  west ;  but 
the  rise  and  progress  of  this  new  effort  is  intimately  connected  Vv^ith  cer- 
tain dishonorable  dealings  of  our  government,  State  and  national,  in 
regard  to  the  nations  that  once  possessed  the  land  from  ocean  lo  ocean. 
Treaty  upon  treaty  was  made  and  broken  with  disastrous  consequences, 
until  the  Indian  has  almost  vanished  from  the  face  of  the  earth.  "A 
Century  of  Dishonor"  is  the  title  of  the  book  that  treats  of  our  broken 
faith  with  the  Indians.  It  is  a  sad  story,  but  well  worth  our  attention. 
As  we  proceed  in  our  sketch  we  will  meet  with  a  few  examples  of  our 
burning  shame. 

"The  gov'ernment  of  Ihe  United  States."  says  an  elegant  writer,  probably 
Father  O'Hanlon,  in  the  November  nnmber,  1843,  of  the  Catholic  Cabinet  of  St. 
Louis,,  "having  deemed  it  good  policy  to  concentrate  the  aborigines  of  the  coun- 
try, commonly  called  Indians,  assigned  for  this  purpose  a  territory,  beyond 
which,  within  a  distance  of  1500  miles,  no  suitable  habilation  for  white  men  can 
be  made.  This  Indian  territory  is  bounded  by  the  States  of  Missouri  and  Ar- 
kansas towards  the  east,  by  the  so-called  American  desert  on  the  west ;  by  Texas 
on  the  south,  and  by  the  Missouri  and  Platte  rivers  to  the  north.  It  has  been 
assigned  as  the  permanent  abode  of  the  various  Indian  tribes  scattered  through- 
out the  Union.  The  Pawnees,  Omahas,  Kanzas,  Osages  and  Missourians  roamed 
at  large  over  the  lands  of  this  territory,  before  this  plan  was  adopted  by  our 
government,  which  as  a  necessary  consequence  of  the  new  appropriation,  was 
obliged  to  confine  them  within  certain  limits :  and  to  persuade  them  to  cede 
part  of  their  lands  to  their  red  brethren  east  of  the  Mississippi.  In  consequence 
of  this  arrangement  the  Choctaws,  Chickasaws,  Cherokees.  Creeks,  Seminoles, 
Senecas,  Pottowatomies,  Ottawas,  Chippewas.  Otoes,  Miamis,  Shawanees,  Dela- 
wares,  Kickapoos,  lowas,  and  Foxes,  emigrated — some  by  force,  others  by  per- 
suasion, but  all  most  unwillingly  from  the  various  States  of  the  Union  to  the 
respective  portions  of  the  territory  assigned  to  them  by  the  U.  S.  Government. 
The  original  inhabitants  of  this  territory  are  called  the  indigenous  tribes,  and  are 
savage  and  wretched  to  the  extreme:  the  emigrant  tribes  are  more  or  less  civ- 
ilized, according  to  the  different  relations  they  have  had  with  the  settlers  of  the 
States.  The  whole  number  of  the  Indians  of  this  territory  amounts  to  about 
80,000  souls.  With  regard  to  their  numbers,  it  may  be  observed  that  they  appear 
gradually  to  decrease,  owing  to  their  inordinate  mode  of  living,  their  vicious 
habits,  the  unsuitableness  of  the  soil,  the  change  of  air  by  emigration,  etc.  So 
that  they  may  be  said,  in  the  language  of  the  Prophet  Osee,  "to  disappear  as  early 
dew  that  passeth  away — as  the  dust  that  is  driven  with  a  whirlwind  out  of  the 
floor — and  as  the  smoke  out  of  the  chimney  (c.  13,  v.  3). 

**  Archives  of  (he  Catholic  Historical   Society  of  St.   Louis. 


MISSIONS  l-ROM  ST.  LOUIS  85 

It  is  true  t!iat  the  emigrant  tribes  have  some  civilization;  but,  generally 
speaking,  witb  all  ilie  vices  ol  the  white  men,  they  have  brought  few  or  none  of 
their  virtues  over  lu  the  Indian  wilds. 

j\lany  efforts  at  converting  these  unhappy  children  of  the  wilder- 
ness had  been  made,  as  we  have  seen,  and  were  being  made  by  the  rep- 
resentatives of  various  Christian  denominations;  but  these  divisions 
and  consequent  dissensions  proved  the  chief  stumbling  block  to  their 
sticcess.    Our  author  continues : 

The  state  nt  our  Holy  Religion  is  truly  deplorable  among  these  unhappy 
people.  Almost  all  the  tribes  are  in  favor  of  Catholic  missioners,  and  feel  a 
kind  of  natural  aversion  to  Protestant  preachers,  And  yet,  in  the  absence  of  the 
former  the  latter  are  almost  everywhere  to  be  found;  and  the  whole  territory 
has  about  30  Protestant  missionary  establishments.  But  every,  plantation  not 
made  by  the  hand  of  the  Father  shall  be  rooted  out.  Vain  are  the  efforts  of 
these  unsent  apostles  to  make  proselytes  among  the  Indians.  They  may.  indeed, 
scatter  hundreds  of  Bibles  among  the  savages;  but  these  are  neither  prized  nor 
understood.  The  principle  that  faith  is  to  be  conceived  by  the  Bible — and  by 
the  Bible  alone — proves  quite  incomprehensible  to  the  illiterate  and  savage  mind; 
and  the  consequence  is  tliat  all  the  Protestant  congregations  of  the  Indian  terri- 
tory do  not  amount  to  ~.(X)  souls. 

While  a  few  of  the  Indians,  whose  devotion  is  bought  and  paid  for,  like  any 
other  marketable  commodity,  are  nominal  adherents  to  Protestantism;  while 
tliousands  daily  worsliip  their  Manitos  and  indulge  in  all  the  execesses  of  un- 
l)ridled  licentiousness;  the  voice  of  the  Catholic  Church  is  almost  unheard,  ex- 
cept on  the  banks  of  Sugar  Creek,  tributary  stream  of  the  north  fork  of  the 
Osage  River.  We  would,  however,  willingly  indulge  the  hope  that  within  a  few 
years  a  line  of  Catholic  Missions  may  be  established  from  the  Missouri  River 
down  to  Texas— a  plan  by  no  means  difficult  of  execution,  and  one  which  would 
be  of  incalculable  advantage  to  religion.  The  field  is  large  and  the  harvest  prom- 
ising, but  the  laborers  are  by  far  too  few.^o 

These  fond  hopes,  held  out  in  1843,  were  not  realized,  owing  to 
the  rapid  changes  in  the  political  and  social  conditions  of  these  regions, 
as  well  as  to  the  vices  and  weaknesses  of  the  Indians  themselves.  Yet 
great  efforts  were  made  by  the  Church  and  untold  good  was  accom- 
plished in  behalf  of  the  Indians,  as  our  author  shows  : 

Twenty  years  ago  the  zealous  Bishop  of  Upper  and  Lower  Louisiana,  Louis 
William  Valentine  Du  Bourg.  directed  the  views  of  his  ever  active  zeal  towards 
the  unfortunate  Indians,  especially  the  Osages.  With  the  co-operation  of  the 
Rev.  Charles  Van  Quickenborne,  then  Superior  of  the  Jesuits  of  Missouri,  two 
schools  were  opened  for  Indian  youths  in  the  township  of  Florissant,  near  St. 
Louis ;  the  Indian  boys  were  placed  under  the  charge  of  the  Jesuits,  and  the  girls 
under  that  of  the  Ladies  of  the  Sacred  Heart.  To  enable  them  to  succeed  in 
this  undertaking,  the  leverend  gentlemen  under  whose  care  the  schools  were 
placed,  applied  to  the  government  for  a  moderate  annual  income  from  the  sum 
annually  appropriated  for  the  civilization  of  the  Indians.  This  request  was 
readily  complied  with,  but  the  greatest  obstacle  to  success  was  found  to  consist 
in  the  unwillingness  of  the  Indian  youth  to  quit  their  parents'  home,  their  sports 
and  their  games,  and  to  go  to  a  distant  place  for  the  purpose  of  acquiring  the 
learning  which  they  so  little  valued.  It  was  soon  discovered  that  to  establish 
missionary  stations  among  the  Indians  in  their  own  country  would  be  a  more 
successful  and  'e=s  difficult  enterprise.     In  consequence,  this  having  been  deter- 


<»  Catholic  Cabinet,  St,  I.ouis,  vol.  I,  p.  406. 
«>  Catholic   Cabinet,  vol.   I,   p.   407. 


86  REV.  J.  ROTHENSTEINER 

mined  on,  tlie  Rev.  Charles  de  la  Croix,  then  missioner  in  the  State  of  Missouri, 
now  a  Canon  Regular  in  Ghent,  set  out  on  a  visit  to  the  Osages — one  of  the 
most  savage  of  the  Indian  tribes.  His  efforts  were  blessed  with  success,  and 
records  now  before  us  prove  that  the  number  of  children  baptized  by  him  on 
that  occasion  was  very  larg^e  and  the  number  of  marriages  he  blessed  not  incon- 
siderable. Shortly  after  he  was  followed  by  the  Rev.  C.  Van  Quickenborne, 
who  also  visited  the  Osage  nation,  and  who  was  particularly  successful  in  in- 
ducing the  chiefs  and  headmen  of  the  tribe  to  send  their  sons  and  daughters  to 
St.  Louis  County.  The  schools,  composed  of  Osage,  Iowa  and  Iroquois  youths, 
flourished  for  a  few  years,  but  were  finally  broken  up,  in  consequence  of  the  com- 
plaints of  their  parents,  on  seeing  their  children  separated  from  them  by  such  a 
distance,  as  also  of  the  disinclination  of  the  young  Indians  to  bend  under  the 
yoke  of  disciplined^ 

The  first  idea  of  Father  Van  Quickenborne  to  convert  the  tribes 
by  separating  the  children  from  the  parents  during  the  most  pHant 
years  of  their  hves  and  instructing  them  in  the  practice  of  the  true 
reUgion  and  in  the  ways  of  civihzed  Hfe,  having  proved  impracticable, 
at  least  on  a  larger  scale,  the  old  Jesuit  plan  of  establishing  missionary 
centers  among  the  Indians,  with  churches,  schools,  and  a  kind  of  pa- 
ternal authority,  even  in  civil  matters,  was  taken  up  and  carried  for- 
ward with  gratifying  results.  We  will  quote  the  final  chapter  of  the 
accoimt  as  contained  in  the  Catholic  Cabinet : 

In  1835  the  Rev.  Father  Van  Quickenborne  paid  a  missionary  visit  to  the 
Miamis,  on  tlie  north  fork  of  the  Osage  River.  They  are  the  small  remnants 
of  four  once  powerful  nations,  the  Kaskaskias,  the  Peorias,  the  Weas  and  the 
Piankeshaws.  He  was  received  by  them  with  great  joy;  and  many  of  them, 
having  been  baptized  in  their  infancy  by  the  priests  who  attended  the  old  French 
villages  in  Illinois,  showed  unfeigned  readiness  to  enroll  themselves  anew  under 
the  standard  of  the  cross.  They  seemed  to  be  indifferently  pleased  with  the 
Methodist  station,  established  among  them,  and  willingly  promised  to  return  t(? 
the  faith  of  their  fathers,  among  whom  the  Jesuit  missionaries  had  so  success- 
fully labored  during  the  early  part  of  the  last  century.  An  old  woman,  whose 
gray  hair  and  bent-up  form  showed  that  she  had  belonged  to  by-gone  times, 
crawled  up  to  the  missionary,  grasped  his  hand  with  a  strong  expression  of  ex- 
ultation, and  pronounced  him  to  be  a  true  black  gown,  sent  to  instruct  her  hao- 
less  and  neglected  nation.  She  had  lived  at  least  a  score  of  winters  longer  than 
any  other  of  her  tribe,  but  yet  '•he  distinctly  remembered  t-o  have  been  prepared 
for  her  first  communion  by  one  of  the  Jesuits  who  attended  the  flourishing  mis- 
sion of  Kaskaskias.  His  name  she  could  not  bring  to  mind,  but  described  his 
dress  and  features  in  a  manner  to  show  what  a  deep  impression  this  recollection 
of  her  early  youth  continued  to  make  on  her  mind.  She  also  gave  a  description 
of  the  old  church  of  Kaskaskia;  recited  her  prayers  and  sang  a  Canticle  in  the 
language  of  the  tribe.  She  told  the  missioner  that  her  constant  prayer  had  been 
that  her  tribe,  now  exiled  and  almost  extinct,  might  have  the  happiness  to  see  a 
true  black  gown  among  them.  She  congratulated  those  around  her  on  the 
occasion  and  cried  out,  like  Simeon,  that  her  eyes  had  seen  him  now,  and  that 
she  was  ready  lo  mix  her  bones  with  those  of  her  fathers.  Her  death,  which 
took  place  a  few  days^  after,  was  a  great  loss  to  the  missioner.  As  she  was  the 
only  person  who  knew  the  prayers  in  the  Indian  language,  and  the  only  one  who 
appeared  to  have  kept  herself  untainted  by  the  general  depravity  of  those  by 
whom  she  was  surrounded. 

The  few  remaining  Miamis  have  never  had  any  permanent  Catholic  mission 
in  their  situation ;  yet  they  continue  to  be  visited  at  time.  Among  them,  how- 
ever, in  their  original  residence,  near  Chicago,  Father  Marquette,  the  first  ex- 
plorer of  the  Mississippi,  labored  as  early  as  1675.     In  1836  the  first  Catholic 


"  Catholic  Cabinet,  vol.  I,  407  and  408. 


MISSIONS  FROM  ST.  LOUIS  87 

Missionary  settlement  was  made  among  the  Indians  of  this  territory.  The  Rev. 
C.  V^in  Quiclcenborne,  of  the  Society  of  Jesus,  with  Father  Hoeken  and  two 
lay  brothers,  opened  a  mission  among  the  Kickapoos.  Suitable  buildings  were 
erected,  a  neat  chapel  built,  and  the  zeal  of  the  missionaries  was  displayed  m 
almost  incessant  labors  by  day  and  by  night ;  but  the  soil  proved  for  the  time 
ungrateful  ^- 

Of  these  beginnings  of  Father  Van  Quickenborne's  missionary 
labors  among  the  Indians  of  Missouri  and  the  Indian  Territory,  we 
will  place  before  our  readers  the  account  given  in  1840  by  the  Rev.  P. 
J.  Verhagen,  '"'.J.,  Provincial  of  Missouri,  to  the  Most  Reverend  Arch- 
bishop and  Rt.  Rev.  Bishop  in  Provincial  Council  assembled : 

The  Indian  missions  having  been  entrusted  to  the  care  of  this  western  por- 
tion of  the  Society  of  Jesus,  by  the  prelates  of  the  United  States,  we  deem  it  a 
duty  to  lay  before  them  some  particulars  respecting  their  establishment,  progress 
and  future  prospects.  No  sooner  was  this  wide  field  opened  to  our  labors  than 
the  Rev.  Father  Van  Quickenborne,  of  happy  memory,  with  his  characteristic 
zeal  began  to  make  preparations  to  open  a  mission  among  the  nearest  tribes. 
For  tliis  purpose,  he  visited  several  of  the  Atlantic  cities,  in  order  to  procure 
the  necessary  fimds.  He  succeeded,  after  great  exertions,  in  collecting  about: 
fifteen  hundred  dollars.  On  the  20th  day  of  May,  1836,  he  set  out,  in  company 
with  another  Father  and  two  lay  brothers  for  the  Indian  country,  and  arrived 
at  his  destination  among  the  Kickapoos,  on  the  ist  of  June  of  the  same  year. 
The  agent  of  these  Indians,  not  being,  at  first,  favorably  disposed,  refused  the 
requisite  permission  for  building  a  house  and  when  at  length  he  consented,  the 
sea.^on  was  so  far  advanced  that  all  the  funds  at  the  disposal  of  the  missioners 
were  expended  in  raising  a  frame  building  24x20  feet,  and  several  months  passed 
before  it  was  ready  for  their  accommodation.  In  the  meantime  they  availed 
th^emselves  of  the  kindness  of  a  trader,  who  offered  them  his  log  cabin.  When 
the  new  building  was  completed  it  served  as  a  chapel,  school  and  dwelling.  About 
twenty  children  frequented  the  school — the  chapel  was  well  attended  on  Sundays 
• — some  few  received  into  the  church  and  many  infants  baptized.  This  first 
establishment  has  continued  to  progress,  slowly  indeed,  but  steadily,  and  affords 
a  better  prospect  every  year.  The  latest  letters  of  the  missioner  give  an  account 
of  twenty  adult  baptisms.  If  the  success  has  not  corresponded  to  the  labors 
and  expense,  it  is  owing,  first,  to  the  presence  and  opposition  of  a  Methodist 
minister  who  lives  among  them  to  the  vicinity  of  the  whites,  to  the  difficulties 
which  was  always  attend  the  commencement  of  such  establishments,  for  in- 
stance, the  absence  of  all  facilities  for  the  acquirement  of  the  language,  etc.^^ 

More  explicit  data  as  to  the  progress  of  the  Kickapoo  station, 
including  the  Kansas  Mission  near  Chouteau's  trading  house,  then  the 
settlements  of  Plattsburg  and  Liberty,  the  mission  among  the  Wyan- 
dotts.  and  lastly  Fort  Leavenworth,  are  given  in  Father  Hoeken's  Report 
for  1837.  The  mission  among  the  Kickapos,  to  use  the  original  spell- 
ing, was  begun  in  the  month  of  Jime.  1836.  The  church  was  blessed 
on  Passion  Sunday,  and  Father  Van  Quickenborne  had  hardly  left  the 
mission  (July  20.  1837),  when  he  died  and  was  succeeded  by  Father 
Felix  Verreidt.  The  mission  among  the  Kansas,  after  the  brief  visit 
of  Father  Lutz,  was  founded  about  the  same  time  as  that  among  the 
Kickapoo.  Plattsburg  and  Liberty  date  from  November,  1837;  the 
Wyandotte  mission,  as  well  as  Fort  Leavenworth  from  about  the  same 
time. 


°"  Catholic  Cabinet,  vol.  I,  408  and  409. 

"  Original  in  Archives  of  Catholic  Historical  Society  of  St.  Louis. 


S8  RHV.  J.  ROTHENSTEINER 

This  account  finds  an  interesting  supplement  in  the  report  of 
Father  11.  G.  Aelen,  S.J.,  dated  September  25,  1839: 

On  the  25th  of  September,  1839,  he,  as  superior  of  the  missions, 
writes  from  S\tgar  Creek  concerning  the  Kickapoo  station: 

The  church,  which  is  under  the  invocation  of  St.  Francis  Xavier,  is  regularly 
attended  three  times  a  month,  the  number  of  the  faithful  is  about  20.  There 
is  an  English  school  attached  to  this  mission.  The  resident  clergyman  is  Father 
A.  Eisvogels,  S.J.,  fort  LeaveniK'orth.  This  station  is  regularly  attended  by  the 
Rev.  A.  Eisvogels,  S.J.,  once  a  month.  The  congregation  is  very  flourishing, 
and  a  great  dtal  of  fruit  has  been  reaped,  especially  of  late,  both  among  the 
soldiers  and  the  workmen.  Tlie  Rev.  Eisvogels,  S.J.,  visits  also  occasionally 
Liberty  in  Clay  County  and  Platlsburg  in  Clinton  County,  Missouri. 

After  a  brief  account  of  the  Pottawattomie  Mission,  which  we 
shall  quote  latei  on,  the  Report  of  Father  Aelen  continues : 

Ottazcas  Stalinii.  A  band  of  about  300  of  this  nation  resides  on  the  left  bank 
of  tlie  "mer  des  cygnes,"  otherwise  llie  Osage  River.  It  is  regularly  visited  every 
second  month  l)y  tlie  Rev.  H.  G.  Aelen,  S.J.  (from  the  Pottawatomie  Mission). 
The  congregatit'U.  counting  about  20  adults,  is  zealous,  and  the  prospects  for 
proselytes  is  very  fair.     Their  language  is  mostly  like  tliat  of  the  Pottawatomies. 

Miantis  Statio)i,  comprising  the  four  combined  nations,  Peorias,  Kaskaskias, 
Weas  and  Piankeshaws.  This  station  on  the  left  bank  of  the  "Mer  des  Cygnes," 
in  the  Peorias  village,  has  been  formed  in  July  last,  i.  e.  1838,  and  is  attended 
every  second  month  by  the  Rev.  H.  G.  Aelen,  S.J.,  who  also  attends  three  times 
a  year  the  cliurch  at  Westport  and  the  missionary  station  of  Independence,  in 
Jackson  County.  Missouri. 

Concerning  the  Miami  Station,  composed,  as  it  was,  of  the  Weas 
and  Piankshaws,  the  Kaskaskias  and  Peorias,  Shea  says  on  the  authority 
of  the  Annalcs,  that  originally  Catholics  of  the  Illinois  Missions,  many 
of  them  had  become  Protestants.  The  Wea  and  the  Kaskaskia  chiefs 
had,  however,  remained  Catholic.  When  Father  Quickenborne  asked 
the  assembled  people  whether  they  had  become  Protestants,  all  were 
3ilent,  till  a  woman,  with  tears,  acknowledged  it,  "believing  it  better  to 
be  something  *han  to  have  no  worship."^*  This  visit  of  Father  Van 
Quickenborne  was  his  last  work  among  the  Indians.  The  great  mis- 
sionary retired  to  Portage  des  .Sioux  at  the  confluence  of  the  Missouri 
and  Mississippi  Rivers,  where  he  died  August  17,  1837.  The  founder 
was  now  dead,  but  his  good  work  of  reclaiming  and  keeping  the  Indians 
for  Christ  went  on  without  interruption,  and  with  remarkable  success. 

It  is  the  celebrated  Pottawotomie  Mission  of  whose  origin  and 
progress  I  must  now  give  a  brief  account.  The  Pottawotomie  Indians 
were  a  branch  of  the  great  Algonquin  family,  and,  at  the  opening  of  our 
western  history  were  in  possession  of  the  southern  confines  of  Lake 
Michigan  from  Chicago  on  the  west  to  South  Bend  on  the  east.  Having 
come  in  cont.ict  with  the  Jesuit  missionaries  at  an  early  date,  many 
Cathobcs,  sometimes  entire  bands,  were  numbered  among  them.  Their 
mission  of  St.  Joseph,  near  what  is  tiow  South  Bend,  in  Indiana,  became 
famous  as  a  renter  of  religious  influence.    But  the  rapid  spread  of  the 


"   Report   in   Diocesan   fhanrery,   St.   T.nuis. 


MISSIONS  FROM  ST.  LUUIS  89 

white  population  tolled  the  parting  knell  of  this  Indian  mission,  as  well 
as  of  the  great  nation  itself.  The  remnants  only  reached  their  new 
home  in  what  was  then  called  the  Indian  Territory,  that  is,  all  the 
Louisiana  Purchase,  with  the  exception  of  the  States  of  Missouri,  Ar- 
kansas and  Louisiana.  All  Iowa,  Nebraska,  Kansas  and  the  present 
Indian  Territory,  with  Oklahoma,  were  considered  unfit  for  white  set- 
tlers, and  theiefore,  given  over  to  the  Indians  forever.  Before  1838 
two  great  bands  of  the  Pottawotomies  had  been  removed  beyond  the 
Mississippi  and  assigned  new  homes  along  the  boundary  of  the  State  of 
Missouri,  and  here,  as  Father  Verhaegen.  S.J.,  the  Provincial  of  the 
Jesuits  informs  the  Fathers  of  the  Provincial  Council  assembled  at  Bal- 
timore, May  3.  1840: 

A  second  mission  (after  the  Kickapoo  station)  was  established  in  1838  anionti 
the  Pottawotomies  on  the  Missouri  River,  near  Council  Bluffs,  aiiout  live  hun- 
dred miles  west  of  the  Kickapoo  station.  Two  Fathers  and  two  lay  brothers  com- 
menced this  establishment  on  the  31st  of  May  of  the  same  year.  On  their 
arrival  they  received  from  the  chief  four  log  cabins  for  a  school,  dwelling  and 
other  purposes,  tmd  from  the  United  States  officer  a  block  house  (24  feet  .square), 
which  serves  as  a  chapel.  One  of  the  Fathers  devotes  four  hours  every  day  to 
the  instruction  of  the  children  in  the  Christian  doctrine;  the  other  makes  fre- 
quent excursions  among  the  neighboring  tribes,  and  according  to  his  report,  has 
baptized  many  children — nearly  two  hundred  adults  have  been  admitted  to  the 
holy  communion — the  practice  of  bigamy  has  been  in  a  great  measure  removed, 
etc.  The  accounts  from  this  station  are  of  the  most  cheering  character  and 
describe  in  glowmg  terms  the  happy  disposition  of  thou.sands  of  these  poor  chil- 
dren  of  the  forest,  particularly  of  the  women  and  children. ■'S 

The  "two  Fathers"  were  the  celebrated  Peter  De  Smet  and  his 
companion,  Felix  Verreidt,  one  of  the  brothers  was  Andrew  Mazelli, 
the  other  George  Miles.  These  Prairie  "Pottawotomies"  were  a  mix- 
ture of  various  tribal  remnants,  the  Pottawotomies  predominating  and 
giving  their  name  to  the  entire  people.  One  of  their  leaders  was  the 
celebrated  half-breed  chief,  Billy  Caldwell,  from  Chicago,  who  had 
helped  to  found  the  first  church  in  that  city  under  Father  St.  Cyr.  The 
block  house  given  to  the  missionaries  by  Colonel  Kearney  was  orig- 
inally built  as  a  fort,  but  as  the  troops  had  departed  there  was  no 
need  of  a  fort,  and  so  it  was  converted  into  a  church,  the  only  church 
in  Council  Bluffs  for  a  number  of  years.  It  was  still  in  existence  in' 
1855.  The  mission  was  placed  under  the  protection  of  the  Blessed 
Virgin  and  St  Joseph.  Yet,  though  promising  good  results,  the  Potta- 
wotomie  mission  at  Council  Bluffs  was  not  without  its  scandals : 

From  time  to  time  the  medicine  men  would  excite  greatest  trouble.  Polyg- 
amy, too,  presented  its  fearful  obstacle,  requiring  as  it  did,  a  restraint  on  the 
passions,  to  wh'ch  these  children  of  the  wilderness  were  not  accustomed;  while 
intoxication,  the  deadly  bane  of  the  red  man,  at  times  converted  their  towns 
into  images  of  hell.^^ 


^  Archives  of  Catholic  Historical  Society   of  St.  F.ouis. 

=•  J.  G.  Shea,  American  Catholic  Missions,  p.  46.1     Cf.  Frnncis  Cassilly,  S.T.  Oldest  Jesuit 
Mission  in  Council  Bluffs.     Reprint  from  the  Crcighton  Chronicle,  February,   1917. 


90  REV.  J.  ROTHENSTEINER 

The  very  year  of  the  foundation  of  the  Pottawotomie  Mission  near 
Council  Bluffs  was  to  witness  the  third  great  immigration  of  Potta- 
wotomies,  mostly  Catholics,  coming  from  the  neighborhood  of  St.  Jo- 
seph's, on  the  southern  shore  of  Lake  Michigan.  Let  us  hear  what 
Father  Verhacgen  has  to  say  about  this  matter ; 

In  the  same  year  (1838),  .six  hundred  Catholic  Pottawotomies  from  Indiana, 
who  were  accompanied,  in  their  removal,  by  the  late  Rev.  Fr.  Petit,  on  reaching 
their  destination,  were  transferred  by  him  to  the  care  of  one  of  our  Fathers. 
Their  location  is  on  the  banks  of  Sugar  Creek,  about  seventy  miles  southwest  of 
the  Kickapoos  station.  This  is  the  most  nourishing  of  all  the  Indian  missions 
and  realizes  the  accounts  which  we  read  of  the  missions  of  Paraguay.  A  letter 
of  the  missioner,  received  in  January  last,  states  that  on  Christmas  one  hundred 
and  fifty  approached  the  sacred  table  and  all  who  could  be  spared  from  domestic 
duties  assisted  with  great  devotion  at  the  three  solemn  Masses,  the  first  at 
midnight,  the  second  at  daybreak  and  the  third  at  10:30.  There  is  but  one 
Feather  at  present  at  the  station,  and  as  his  presence  is  almost  always  required 
among  his  six  hundred  Catholics,  he  cannot  make  frequent  excursions  to  the 
neighboring  tribes.  His  catechists,  however,  perform  this  duty  for  him,  and 
often  return  with  several  adults  ready  to  receive  baptism.  The  details  of  this 
mission  would  form  a  lengthy  and  interesting  article,  we  cannot  properly  find 
place  in  a  mere  report. 

What  Father  Verhaegen  at  the  time  failed  to  give  we  will  endeavor 
to  supply  from  the  reports  of  his  colaborers  and  other  trustworthy 
documents,  and,  first  of  all,  I  shall  quote  the  words  of  Fathers  Charles 
Hoeken  and  H.  Aelen,  the  founders  of  the  mission.  In  his  report  from 
the  Pottawotomies  village,  near  the  Osage  River,  dated  May  14,  1839, 
Father  Aelen  writes.  "If  it  please  Your  Grace,  1  would  call  this  mis- 
sion "Conceptio  Beatae  Mariae  Virginis."  On  the  2nd  day  of  October, 
1838,  the  Reverend  Father  Hoeken  came  to  the  Osage  River  and  was 
about  to  gather  soine  bountiful  fruit,  when  the  Reverend  Father  Petit, 
of  blessed  memory,  on  the  second  day  of  November  of  the  same  year, 
arrived  there  with  a  large  number  of  Catholic  Indians.  A  temporary 
chapel  was  raised  near  the  banks  of  the  river,  called  Pottawotomie 
Creek.  After  the  departure  of  Father  Petit,  Father  Hoeken  remained 
with  these  Indians  for  a  time  alone,  until  the  Rev.  Father  P.  Aelen 
joined  him  as  Iiis  assistant,  April  26th,  1839.  On  March  10th  the  entire 
multitude  of  tlie  faithful  removed  to  the  river  commonly  called  Sugar 
Creek,  but  renamed  by  us  St.  Mary's  Creek,  there  to  have  their  perma- 
nent home.  .'\  new  church  was  erected  in  this  place  under  the  title 
"Conceptio  Beatae  Mariae  V^irginis."  Father  Hoeken  adds  a  note  to 
this  report  as  follows : 

The  Indians  under  my  care  are  of  good  disposition  and  fervent,  some  of 
them  were  confirmed  by  Bishop  Brute  before  their  western  migration.  But  as 
they  come  from  Indiana  they  were  never  under  the  decrees  of  the  Sacred  Synod 
of  Trent  (i.  e.,  the  ne  Temere  decree),  concerning  marriages,  consequently  they 
are  not  subject  to  the  proclamation  of  the  banns.  Besides,  the  Indian  mode  of 
contracting  marriage  is  altogether  different  from  that  of  other  nations;  and 
lastly  they  do  not  like  to  have  their  names  proclaimed  in  church,  because  they 
are  very  much  inclined  to  bashfulness,  so  much  so  that  at  times  they  can  scarcely 
speak,  so  shamefaced  they  are.^^ 


"  Diocesan  Archives  of  St.   Louis. 


MISSIONS  FROM  ST.  LOUIS  91 

But  these  Indians  were  not  converts  of  recent  date.  Many  of  thein 
had  received  baptism  in  the  far-away  mission  of  St.  Joseph's,  on  Lake 
Michigan.  Tliey  had  been  expelled  from  their  native  haunts  by  an  act 
of  governmental  tyranny,  and  the  account  of  their  long  and  weary 
march  from  Indiana  to  the  borders  of  Kansas  is  a  little  epic  full  of 
pathos  and  deep  human  interest.  Father  Benjamin-Maria  Petit  was  the 
spiritual  leader-  of  these  exiled  people,  their  teacher,  protector  and 
comforter,  and  it  was  he  that  left  us  in  his  letters  a  beautiful  record  of 
their  sad  journey  to  the  country  beyond  the  Mississippi  River.  Father 
Petit  was  bom  at  Rennes  in  France,  April  8,  1811,  attended  the  college 
of  his  native  city  for  the  study  of  law,  and  had  already  attained  the 
position  of  advocate  when,  in  1835,  Bishop  Simon  Brute,  of  Vincennes, 
arrived  at  Renes  and  confirmed  the  hopeful  young  man  in  his  deter- 
mination to  become  a  missionary  in  America.  Arriving  at  Vincennes 
in  1836,  the  youthful  Petit  was  raised  to  the  priesthood  in  October, 
1837.  His  first  and  only  appointment  was  to  the  Indian  mission  in  the 
region  around  South  Bend,  Indiana,  where  he  remained  until  Septem- 
ber, 1838.  Hence,  Father  Petit  accompanied  the  Pottawotomies  on 
their  exile  to  the  Far  West,  and  died  on  his  homeward  journey  in  St. 
Louis,  February  10,  1839,  not  quite  twenty-eight  years  old,  but  full  of 
merit. 

As  the  Pottowatomie  mission  of  Sugar  Creek,  Indian  Territory,^* 
forms  one  of  rhe  glories  of  the  diocese  of  St.  Louis,  and  as  Father  Petit 
is  not  as  well  known  among  us  as  his  heroic  life  deserves,  I  will  trans- 
late the  beautiful  letters  he  wrote  to  Bishop  Brute  concerning  his  stay 
with  the  Indians  and  their  departure  for  the  West.  Speaking  of  his 
Christians  at  Chichipe-Outipe,  near  South  Bend,^"  Father  Petit  writes : 

Our  common  mode  of  life  was  as  follows:  The  first  bell  rang  at  sunrise. 
Then  you  should  have  seen  the  Indians  hurrying  along  the  foot-path  along  the 
woods  and  from  the  shores  of  the  lakes  to  our  chapel  on  the  hill.  Then  the 
second  bell  warned  the  belated  ones  to  make  speed.  When  they  were  all  assem- 
bled, the  catechist  recounted  the  points  of  the  previous  instruction :  Morning 
prayer,  followed  and  holy  Mass,  during  which  hymns  were  sung  by  the  con- 
gregation.   My  sermon  was  translated  into  the  Pottawotomie  dialect.     After  this 


™  At  the  time  of  which  we  are  writing  the  Indian  Territory  was  much  more  extensive 
than  what  was  commonly  given  p.s  Invl'an  Territory  in  our  school  days.  "The  Act  of  Congress 
of  June  30,  1834,  regulating  trade  and  intercourse  with  the  Indians,  declares  that  'all  that  part 
of  the  United  States  west  of  the  Mississippi  and  not  within  the  States  of  Missouri  and  Louis- 
iana or  the  territory  of  Arkansas  shall  for  the  purposes  of  that  Act  he  considered  the  Indian 
country."  This  vast  region  thus  defined,  formed  part  of  the  Louisiana  Purchase  from  France 
in  1803.  The  mission  of  Sugar  Creek  (Kansas)  as  well  as  the  mission  at  Council  l^lufFs 
(Iowa)   was  in  the  Indian  Territory, 

"  St.  Joseph's  Mission  at  South  Bend  (Tndianal,  was  founded  by  Father  Claude  Allonez, 
S.J.,  before  1711,  for  at  that  period  Father  John  Chardon.  S.J.,  became  his  successor.  The 
nation  of  the  Pottawotomies  is  noteworthy  in  our  literary  history  as  having  given  to  Long- 
fellow the  matter  of  his  Hiawatha.  Their  traditions  were  first  recorded  by  Father  De  Smet 
in  his  Oregon  Missions.  The  "Ponlona'omics,''  as  spelled  by  French  writers,  were  mentioned 
from  1639.  In  16^1  they  were  at  Sault  Ste.  Mary's,  fleeing  before  the  Sioux;  in  1668  they 
were  all  on  the  Pottawotomie  Islands  in  Green  Rav.  In  1721  the  bulk  of  the  nation  was  still 
on  their  islands;  ore  band  was  at  Detroit,  another  on  the  St.  Joseph's  River  (South  Bend 
Indiana).  These  latter  are  the  people  led  to  the  West  bv  F.nther  Petit.  Cf.  IVixconsin  His- 
torical Collection,  vol.  Ill,  p.  1,16.  The  letters  of  Father  Benjamin  Marie  Petit  to  Bishop 
Brute  were  published  in  volume  VII,  of  The  Annales  de  I'Association  de  la  Propagation  de  la 
Foi  for  August.  They  were  translated  into  German  for  Father  Theodore  Rruener's  Kirchen- 
Geschichte  Qiiincy's,   1887.     The  English  translation  was  made  for  this  article. 


92  REV.  J.  ROTHENSTKKNER 

I  heard  confessions  until  evening.  At  sundown  the  whole  congregation  assem- 
bled for  catechetical  instruction  and  night  prayer.  Many  of  them  had  the  prac- 
tice of  frequent  communion,  but  since  the  death  of  Father  Deseilles  until  my 
coming  they  had  to  be  content  with  spiritual  communion.  I  have  already  baptized 
eighteen  converts  and  solemnized  seven  marriages.  Their  zeal  for  religion  is 
most  beautiful  to  witness.  They  will  leave  tlieir  homes  to  visit  and  instruct 
anyone,  no  matter  how  far  away,  of  whom  they  have  learned  that  he  had  desire 
to  become  a  Christian.  And  with  what  afifection  they  clung  to  me.  "We  were 
orphans,"  they  said,  "and  we  were  lost  in  the  night  when  you  came  among  us, 
and  now^  we  live  in  light.  You  are  a  Father  to  us,  and  without  your  advice  we 
will  undertake  nothing."  I  am  very  happy  here,  but  there  is  one  thing  that  dis- 
turbs my  peace  of  mind.  This  mission  is  threatened  with  dissolution.  The  gov- 
ernment intends  to  transport  my  Indians  beyond  the  Mississippi.  T  am  agitated 
between  fear  and  hope.     But  my  fears  and  hopes  I  lay  in  the  hand  of  Providence. 

Oti  July  9th,  1838,  Father  Petit  expresses  his  joy  at  finding  him- 
self ahle  to  understand  and  speak  the  language  of  his  people ;  and  at 
the  end  of  his  letter  expresses  a  desire  to  be  permitted  to  accompany 
them  to  their  new  destination.  Since  Easter.  1838,  he  had  baptized  one 
hundred  and  two  Indian  converts.  At  length  the  sad  day  of  parting 
arrived.    On  September  14,  1838,  Father  Petit  writes  : 

I  have  read  my  last  Mass  at  Chicsipe-Ontipe.  After  Mass  my  dear  little 
chapel  was  stripped  of  all  its  ornaments,  and  1  gathered  my  children  around  me 
for  the  hour  of  departure.  I  shed  tears,  my  Indians  cried  aloud ;  it  was  heart- 
rending. We,  a  dying  mission,  prayed  for  the  prosperity  of  the  other  missions 
and    sang: 

"In  thy  protection  do  wc  trust. 
O  Virgin,  meek  and  mild." 

The  leader's  voice  was  broken  with  sobbing;  but  few  could  carry  the  song 
to  its  end.  I  had  to  leave.  It  is  very  sad  for  a  missionary  to  witness  the  death 
of  what  he  had  loved.  A  few  days  later  I  learned  that  the  Indians,  in  spite  of 
their  peaceful  disposition,  had  been  attacked  and  made  prisoners  of  war.  Under 
pretence  of  a  council  they  had  been  brought  together,  when  suddenly  they  were 
surrounded  by  the  military,  8oo  in  number,  and  put  under  restraint.  The  gov- 
ernment at  the  same  time  extended  an  invitation  to  me  to  accompany  them  to 
their  destination,  as  the  separation  from  their  priest  was  one  of  the  reasons 
of  their  unwillingness  to  depart.  I  answered  that  I  could  do  nothing  without 
consent  of  my  bishop,  and  that  he  had  refused  permission,  in  order  to  remove 
all  suspicion,  that  the  church  authorities  had  consented  to  the  harsh  measures 
adopted  by  the  government.  But  the  dispensation  of  Providence  is  wonderful. 
Bishop  Brute  was  expected  at  Logansport  on  September  7th  to  dedicate  the  new 
church  ;  and  on  the  same  day  my  Indian  children  were  to  camp  near  Logansport 
on  their  way  to  the  Mississippi.  On  the  morning  of  September  5th,  the  Bishop 
entered  my  room  at  South  Bend  and  asked  me  to  accompany  him  to  Logansport. 
I  was  quiet  as  a  man  who  does  not  move  under  an  oppressive  weight.  We  de- 
parted together.  On  the  way  we  learned  that  the  Indians,  who  were  urged  on  to 
quicker  movement  at  the  point  of  the  bayonet,  had  a  number  of  sick  people  with 
them;  several  of  them  on  the  wagons  having  already  died  of  heat  and  thirst. 
These  reports  were  like  a  dagger  piercing  my  heart.  The  Bishop  now  gave  his 
consent  that  I  join  the  Indians  on  their  sad  exodus ;  on  condition,  however,  that 
I  return  as  soon  as  another  priest  could  be  provided.  T  feared  at  first  that  I 
would  not  be  permitted  to  enter  the  camp  without  special  permission.  All  the 
Indians,  however  came  out  to  receive  my  blessing.  The  .Americans  were  sur- 
prised at  this.  "This  man,"  said  the  General  "has  greater  influence  here  than 
I."  I  had  free  entrance  everywhere.  On  the  afternoon  of  September  Qth  Bishop 
Brute  came  to  the  camp  and  confirmed  twenty  of  my  people.  It  was  a  beautiful 
day  of  triumph  for  the  Catholic  Faith.  On  the  following  day  I  brought  my  lug- 
gage from  South  Bend,  and  am  now  on  the  march  to  found  a  new  mission  for 
my  barbarians  400  miles  to  the  west. 


MISSIONS  FROM  ST.  LOUIS  93 

W'ly  the  military  acted  so  harshly  in  carrying  out  the  sufficiently 
harsh  measures  of  the  government  is  not  clear,  except  on  the  suppo- 
sition that  some  of  them  were  far  more  barbarous  than  the  barbarians 
themselves,  these  gentle  children  of  the  one-time  wilderness.  But  these 
Indians  were  Catholics  and,  therefore,  their  sufferings  passed  unnoticed 
by  the  great  world.  On  November  13,  1837,  Father  Petit  continues 
his  report  to  Bishop  Brute.    His  letter  is  dated  from 

Osage  River,  Indiana  County  (Kansas)  :  "On  September  I2  I  returned  to 
Logansport,  having  to  catch  up  with  the  emigrants  at  Lafayette,  but  the  march 
was  accelerated  so  much  that  I  did  not  see  them,  even  from  afar,  until  I  came 
to  Danville.  They  were  marching  along  the  right  bank  of  the  river,  whilst  the 
wagon  train  followed  on  the  left  bank.  It  was  Sunday,  September  i6th.  I  had 
just  arrived,  when  a  Colonel  rode  up  for  the  purpose  of  selecting  the  location 
for  a  camp.  Shortly  afterward  I  saw  my  Christians  approaching  through  the 
heat  of  midday,  amid  a  cloud  of  dust  and  surrounded  by  the  soldiery,  urging 
them  on  to  renewed  effort.  Then  came  the  wagon  train  with  the  numreous  sick 
and  the  children  and  women  heaped  pellmell  on  the  carts.  The  camp  was  about 
half  an  hour's  walk  from  the  city,  and  in  a  little  more  than  that  time  I  was  with 
them.  It  was  a  heart-breaking  spectacle.  Sick  and  dying  people  everywhere; 
almost  all  the  children  were  in  a  state  of  utter  exhaustion  and  unconsciousness. 
The  General  expressed  his  pleasure  at  seeing  me,  and  gallantly  offered  me  a 
chair,  the  only  one  he  had.  This  was  the  first  night  spent  under  a  tent.  Early 
next  morning  the  Indians  were  placed  in  the  wagons  ;  all  the  others  mounting 
their  horses.  Just  before  starting.  Judge  Polk,  the  commander-in-chief,  came 
up  and  offered  me  a  saddle  horse  which  the  government  had  hired  from  an  Indian, 
but  the  Indian  approached  and  said:  "My  Father,  I  give  you  the  horse,  saddled 
and  bridled  as  it  is."  We  then  started  for  a  new  camp,  when  a  longer  rest  was 
promised  us.  At  my  request  the  authorities  set  at  liberty  the  six  Indian  chiefs. 
who  had  until  now  been  treated  as  prisoners  of  war.  The  order  of  march  was 
now  as  follows :  The  U.  S.  flag  was  carried  at  the  head  of  the  column  by  a 
dragoon,  followed  by  some  of  the  chief  officers;  then  came  the  wagon  train  of 
the  General  Staff;  then  the  wagons  used  by  the  Indian  chiefs.  After  that  came 
250  to  300  horses,  with  men,  women  and  children  riding  in  single  file  after  tlie 
manner  of  the  Indians,  under  guard  of  dragoons  and  volunteers,  who  continually 
urged  on  the  cavalcade  with  bitter  words  and  taunts.  Now  came  about  40  wagons 
with  the  luggage  of  the  Indians,  and  the  sick  Indians  crowded  on  top  of  the  lug- 
gage. Here  the  poor  creatures  lay,  continually  shaken  up,  under  a  canvas  cover  that 
was  intended  to  shelter  them  against  the  heat  of  the  sun,  but  served  only  to  de- 
prive them  of  fresh  air;  literaly  buried  aive  under  the  burning  cover.  A  few 
of  them  died  under  the  torment.  We  encamped  about  six  miles  from  Danville. 
Then  I  had  the  happiness  for  two  successive  days  to  say  holy  Mass  surrounded 
by  my  children.  I  administered  the  holy  sacrament  to  several  in  preparation  for 
death,  and  baptized  a  few  infants,  and  when  we  left  this  camp  after  our  two 
days'  rest,  we  left  behind  six  graves  with  crosses  at  their  head.  At  Danville  the 
General  gave  furlough  to  his  little  army,  and  departed.  He  had  promised  to  do 
so  immediately  after  my  advent.  Soon  we  found  ourselves  on  the  vast  prairies 
of  Illinois,  moving  from  one  camp  to  another  under  a  broiling  sun,  against  which 
there  was  no  shelter;  they  are  immeasurable  like  the  ocean,  and  the  eye  wearies 
itself  to  discover  a  tree  in  its  immensity.  No  drop  of  water  is  to  be  found  there. 
The  journey  was  a  real  torment  for  the  poor  sick,  some  of  whom  died  almost  every 
day  from  exhaustion  and  fatigue.  But  all  this  misery  did  not  prevent  us  from 
reciting  our  niglit  prayers  in  common,  and  the  Americans,  who  were  led  by 
curiosity  to  visit  us,  were  astonished  to  find  so  much  piety  among  so  many  trials. 
It  frequ;"ntly  happened  that  some  fifteen  to  twenty  Indians  sat  around  a  fire 
before  a  tent  that  was  illumined  by  a  single  wax  candle,  singing  hymns  and  recit- 
ing the  rosary  all  night;  it  meant  that  one  of  their  friends  had  died  and  his 
corpse  lay  now  in  the  tent.  Thus  they  showed  him  their  love  and  honor.  On  the 
following  morning  a  grave  was  dug,  the  sorrowing  family,  without   a  tear  in 


94  REV.  J.  ROTHENSTEhNER 

their  eyes,  however,  remained  at  the  place  after  the  others  had  departed ;  the 
priest  bhssed  the  grave  and  cast  the  first  shovelful  of  clay  on  the  poor  cofiixi ; 
then  a  mound  was  raised  over  the  dead  and  a  little  cross  placed  upon  it.  On 
some  Sundays,  when  the  lack  of  drinking  water  forced  us  to  march  on,  a  time  of 
grace  of  two  hours  was  granted  to  me,  during  which  I  might  perform  my  re- 
ligious duties.  The  Indians  attended  holy  Mass,  during  which  they  sang  their 
hymns  so  sweetly  that  all  visitors  were  filled  with  wonderment.  To  my  tasle 
some  of  their  songs  had  a  very  beautiful  melody.  I  then  preached  a  sermon  on 
the  Gospel,  requested  all  to  recite  the  Rosary  on  the  way  and  gathered  my  belong*- 
ings.  The  tents  were  struck,  the  horses  were  mounted,  and  on  we  marched  to 
the  next  encampment.  As  a  rule  there  was  no  marching  on  Sundays.  The  morn- 
ing prayers  and  an  instruction  preceded  the  Mass.  Vespers  were  chanted  in  the 
Indian  *:ongue.  Then  came  the  Rosary  and  a  brief  sermon;  the  latter  I  some- 
times preached  in  Indian  without  an  interpreter.  The  respect  shown  me  by  Cath- 
olics along  the  way  is  above  praise.     .     .     . 

I  was  again  attacked)  by  fever,  about  two  or  three  days'  journey  this  side 
of  the  Illinois  River.  Here  an  old  Frenchman  came  to  the  camp  and  made  me 
promise,  with  many  importunities,  to  take  a  few  days'  rest  at  his  home.  The 
next  morning  lie  came  with  a  wagon  to  convey  me  away,  but  I  had  to  decline 
the  invitation  for  fear  I  might  not  be  able  to  catch  up  with  my  emigrants  if 
I  remained  behind.  When  we  arrived  at  Naples,  where  we  crossed  the  Illinois 
River,  a  Protestant  gentlemen  who  had  been  married  to  a  Catholic  French- 
woman at  Vincennes,  and  who  had  heard  that  there  was  a  sick  priest  among 
the  Indians,  came  to  offer  me  his  home  for  the  time  of  my  stay.  I  accepted 
this  invitation  ,and  through  the  great  care  lavished  upon  me  I  got  rid  of  the 
fever.  At  Naples  I  took  the  stage  coach  and  hurried  on  to  Quincy.  There  I 
found  a  German  priest,  Father  Brickwedde.^o  and  a  German  congregation, 
who  all  received  me  with  indescribable  aflfection.  The  same  friendly  treat- 
ment was  accorded  to  me  by  some  Catholic  Americans  and  by  a  few  of  the 
most  prominent  Protestants  of  the  city.  When  the  Indians  arrived  at  Quincy 
the  inhabitants,  who  had  seen  other  emigrating  tribes  pass  through  their  city, 
could  not  contain  their  admiration  of  the  modesty,  the  quiet  and  good  be- 
havior of  our  Christians.  A  Catholic  lady,  accompanied  by  a  Protestant 
friend,  made  the  sign  of  the  cross.  Immediately  the  Indian  women  ran  up  to 
her  and  grasped  her  hand  and  shook  it  most  heartily.  The  Protestant  lady 
tried  also  to  make  the  sign  of  the  cross,  but  made  a  poor  showing  at  it.  One 
of  the  Indian  women  approached  her,  saying,  "You,  nothing."  And  she  was 
right.     .     .     . 

At  Quincy  the  Indians  crossed  the  Mississippi  and  wandered 
from  camp  to  camp  through  Northern  Missotiri  ever  westward  across 
the  Missouri  bottndary  to  the  headqtiarters  of  the  Osage  River,  in  the 
present  State  of  Kansas,  then  but  a  part  of  the  vast  Indian  Territory. 
Father  Petit's  letter  comes  [o  a  concktsion : 

One  day's  journey  from  the  Osage  River  1  was  met  by  Father  Hoeken, 
S.J.  He  speaks  both  the  Pottawotomie  and  the  Kickapoo  languages.  He 
told  me  of  his  purpose  to  leave  the  land  of  the  Kickapoo  and  to  take  up  his 
abode  among  my  Christians.  Thus  Your  Grace  will  see  that  your  purpose 
as  well  as  mine  is  attained.  Your  Grace  sought  nothing  but  the  honor  of  God 
and  the  salvation  of  these  poor  Christians ;  I  sought  nothing  else.  Having 
departed  on  September  4th.  we  arrived  November  4th.  The  number  of  our 
Indians  at  their  departure  amounted  to  800;  some  have  deserted  and  many 
(lied.     I  do  not  think  there  were,  at  our  arrival,  more  than  650  souls. 


•°  A  very  symi)alhf'tic  account  oi  Father  Florentin  Augb.stin  Brickwedde,  tlie  first  pastor 
of  Ouincy,  111.,  is  to  be  found  in  Pastoral-Blatt  of  St.  Louis,  vol.  51,  No.  7.  Father  Hilary 
Tucker  in  a  letter  dated  Quincy,  September  27,  1840.  gives  a  brief  account  of  another  Potta- 
wotomie migration  to  the  Far  West,  pr.ssing  through  Quincy.  There  were  400  Indians,  300  of 
them  Catholics,  un'lcr  the  spiritual  leadership  of  Father  Bernier. 


MISSIONS  FROM  ST.  LOUIS  95 

Father  Petit  fell  sick  once  more;  the  effects  of  the  fever  and  the 
terrible  privations  and  hardships  were  partly  counteracted  by  the  tender 
care  of  F'ather  Hoeken.  On  January  2,  1839,  Father  Petit  started  for 
Vincennes,  but  was  again  taken  ill  on  the  way,  and  died  at  St.  Louis,  a 
martyr  to  duty,  as  Bishop  Brute  called  him,  cheered  and  comforted  by 
the  pious  care  of  the  Jesuit  Fathers  and  the  visits  of  Bishops  Rosati 
and  Loras.    His  death  occurred  on  February  11,  1839. 

As  this  long  digression  has  at  last  brought  us  back  to  the  place 
from  which  we  started,  that  is,  the  Osage  River  or  Sugar  Creek,  Mis- 
sion, we  will  give  a  brief  account  of  the  success  the  Jesuit  Fathers  at- 
tained. The  Kickapoo  mission  was,  indeed,  merged  in  the  Pottowat- 
omie  Mission  of  St.  Mary's,  on  Sugar  Creek,  directed  at  first  by  Father 
Hoecke,  S.J.  "Before  long  the  mission,  as  Shea^^  informs  us,  con- 
tained more  than  1200  Catholic  Indians;  and  two  schools  in  a  flourish- 
ing condition  gave  every  hope  of  the  rising  generation.  The  Fathers 
were  aided  in  this  mission  by  the  Ladies  of  the  Sacred  Heart,  who 
began  a  school  at  Sugar  Creek  about  the  same  time."  The  report  from 
Sugar  Creek  for  1839  was  made  by  Father  H.  S.  Aelen,  S.J.  On  the 
distribution  of  the  Catholic  Indians  he  has  the  following  information 
to  give : 

The  Pottawototnie  Mission  south  of  the  Mer  des  Cygnes  (Lake  of  the 
Swans)  sometimes  called  Osage  River.  This  mission  extends  itself  to  all 
ihe  various  bands  of  that  nation,  scattered  all  over  their  lands.  Some  of  the 
faithful  live  on  the  right  bank  of  the  Mer  des  Cygnes ;  a  considerable  number 
on  both  banks  of  the  so-called  Pottavvotomie  Creek,  and  about  400  in  a  south- 
ward direction  on  the  banks  of  the  so-called  Sugar  Creek.  Here  is  the  resi- 
dence of  the  attending  clergyman,  the  Rev.  H.  G.  Aelen,  S.J.,  and  a  church 
under  the  invocation  of  the  Bl.  V.  M.  This  mission  is  very  flourishing,  and 
no  less  than  60  adiilts  have  been  baptized  during  the  last  eight  months,  or 
from  the  time  that  the  nation  has  begun  to  settle  on  heir  lands.^^ 

From  this  flourishing  center  the  Ottawas  and  Miamis  were  regu- 
larly visited  by  Father  Aelen ;  the  Kickapoo  Station  was  for  a  time  the 
residence  of  Father  A.  Eysvogels,  S.J.,  who  also  visited  Fort  Leaven- 
worth, and  came,  at  times,  to  Liberty  and  Plattsburg.  We  regret  very 
much  that  we  cannot  here  give  a  full  account  of  the  Jesuit  labors  among 
the  Indians  of  the  old  Indiaa  Territory  until  its  erection  into  a  Vicariate 
under  Bishop  John  B.  Miege,  S.J.,  in  1851,  who,  by  the  way,  took  up 
his  residence  at  the  Pottawotomie  Mission. 

The  question  may  arise  why  these  Indian  missions  were  not  as  suc- 
cessful as  similar  efforts  in  South  and  Central  America  and  in  Califor- 
nia. One  reason  is  to  be  found  in  the  frequent  wanderings  of  these 
tribes ;  and  their  gradual  extirpation  through  the  greed  of  their  white 
neighbors.  Had  the  Jesuit  missionaries  of  the  West  been  allowed  to 
pursue  their  plans  without  let  or  hindrance,  or,  better  still,  had  they 
received  the  undivided  support  of  the  government  in  the  work  of  Chris- 
tianization,  these  numerous  and  once  powerful  tribes  would  now  form 


"  J.  G.  She      History  of  the  Catholic  Mission,  among  the  Indian  Tribes,  p.  464. 
"  Archives  of   St.   Louis  and  Diocesan   Chancery. 


96  REV.  J.  ROTHENSTEINER 

large  and  prosperous  communities  on  our  Western  prairies.  But  Cath- 
olic efforts  were  not  supported  as  they  should  have  been,  nay,  were 
often  antagonized  by  government  under  some  specious  plea  or  an- 
other. Our  Catholic  people,  too,  were  not  as  earnest  in  this  great  work 
as  might  have  been  expected  of  them.  Other  interests  seemed  to  be 
more  urgent.  Father  Verhaegen,  in  his  appeal  to  the  Council,  com- 
plains of  this  lack  of  means  : 

The  prospect  of  these  difTerent  missions  with  respect  to  the  salvation  of 
souls  is  such  as  to  animate  the  missioner  with  the  greatest  courage  in  the  midst  of 
privation  and  labor.  But  we  cannot  conceal  fro  mthe  prelates  of  the  Coun- 
cil, who  have  placed  these  missions  under  our  care,  that  their  successful  con- 
tinuance depends  upon  other  encouragement  or  support  than  the  sweat  of 
the  laborers.  These  missions  have  hitherto  been  kept  up  by  remittances  from 
Europe,  namely,  from  the  Association  of  France  and  from  friends  in  Belgium 
and  Holland,  and  also  by  a  small  annual  allowance  made  by  the  government — 
the  last,  however,  is  not  extended  to  the  establishment  at  Council  Bluffs. 
These  resources  are  precarious,  it  may  indeed  be  said,  that  they  nearly  failed 
during  the  last  year.  It  then  becomes  a  most  important  question,  what  shall 
be  done  for  the  continuance  of  the  Indian  missions?  We  leave  to  the  wisdom 
of  the  Council  to  devise  the  means  for  the  promotion  of  this  great  object. 
In  conclusion  we  submit  a  statement  of  the  expenses  of  one  mission,  that  of 
Council  Bluffs,  since  its  commencement. ^^ 

Yet,  in  spite  of  all  these  difficulties,  great  good  has  been  attained, 
especially  at  the  mission  on  Sugar  Creek,  and  then  among  the  Indians 
of  the  Rocky  Mountains,  made  famous  to  that  heroic  soul,  Father  Peter 
De  Smet,  S.J.,  of  St.  Louis,  the  founder  of  the  Oregon  Missions  be- 
yond the  Rocky  Mountains. 

JOHN  ROTHENSTEINER. 


"  Verhaegen,  I.  c. 


N  OT  E  S    O  N 

SISTER  MARY  THEONELLA   HITE 

AND    HER    FAMILY^ 


There  are  but  few  old  Virginia  families  which  for  romantic  inter- 
est surpass  that  of  the  Hites,  the  founder  of  which  was  Baron  Hans 
Joist  Heydt  (as  the  name  was  originally  spelled),  an  Alsatian  noble 
who,  to  escape  religious  persecution,  early  in  the  eighteenth  century 
fled  to  Holland,  and  ^here  married  Anna  Alaria  Du  Bois,  daughter  of 
a  Hugiienot  refugee. 

Baron  Hans,  having  heard  of  the  wonderful  possibilities  of  the 
New  World,  fitted  out  two  vessels,  "The  Swift"  and  "The  Friendship," 
and  with  his  own  family  and  about  forty  other  colonists  set  sail  from 
Strassburg.  He  arrived  in  Nevv'  York  in  1710,  and  purchasing  a  large 
tract  of  land  on  the  Schuylkill  in  Pennsylvania,  there  remained  the 
patriarch  of  his  little  colony  until  in  1734,  he  acquired  the  original 
Van  Mater  tract  of  40,000  acres  in  the  Shenandoah  Valley,  Virginia, 
whither  he  removed.  By  an  additional  purchase  of  100,000  acres,  he 
became  one  of  the  largest  landowners  in  all  Virginia,  second  indeed 
only  to  the  Fairfaxes,  with  whom,  by  the  way,  he  was  destined  to  be 
engaged  in  a  long  and  costly  litigation.  He  died  about  the  year  1760, 
leaving  a  numerous  progeny. 

Of  his  sons,  the  eldest.  Captain  Jacob  Hite,  of  New  Hopewell, 
near  Leetown,  High  Sheriff,  Justice  of  Berkeley  County  and  officer 
of  County  Mihtia,  wns  engaged  for  some  years  in  securing  settlers 
in  Europe  for  the  lands  owned  by  his  father.  For  this  purpose  he 
made  frequeni  rrips  to  Ireland  in  his  own  vessel,  and  on  one  of  these 
trips  met  and  married  in  Dublin,  Miss  Catherine  O'Bannon. 

Bv  this  marriage  he  became  the  father  of  Colonel  Thomas  Hite 
(1750-1779)  ;  of  John,  whose  daughter,  Catherine,  married  Theodoric 


1  St.  Louis  readers  will  (ind  interest  in  these  Notes  when  they  remember 
that  Sister  Theonella  was  a  relative  of  Mrs.  Mary  Ann  Malvina  (Hite)  Bois- 
liniere  (1826-1902)  wife  of  Dr.  Louis  Cherot  Boisliniere  (1816-1896)  of  St.  Louis, 
the  parents  of  Marie  Xavier  Charlotte,  wife  of  Laurence  Vincent  Cartan.  Other 
:-onvert  relatives  of  this  family  well  known  to  St.  Lonisans  were :  Mrs.  Eleanora 
Nelson  (Guest)  Semmes  (1820-1875)  wife  of  Samuel  Middleton  Semvnes  (181 1- 
1867),  and  daughter  of  Jonathan  Guest  and  Mary  Stoughton  Hite  Gantt,  daughter 
of  John  Hite,  and  granddaughter  of  Captain  Jacob  Hite  and  Catherine  O'Bannon, 
mentioned  in  the  article.  Mrs.  Semmes  was  the  sister  of  Commodore  John  Guest 
(1821-1879)  of  the  U.  S.  Navy,  who  also  entered  the  Church. 

97 


98  SCANNELL  O'NEILL 

Lee,  son  of  "Light  Horse  Harry"  Lee;  of  Jacob  O'Bannon,  slain  by 
the  Lidians  in  1776;  of  Elizabeth,  wife  of  Colonel  Tavener  Beale,  Jr., 
(son  l?y  a  previous  marriage  of  Jacob  Hite's  second  wife,  Fanny 
(Madison  Beale  Hite,  aunt  of  President  Madison)  ;  and  of  Mary  who 
married  clergymen.  On  the  death  of  his  Irish-born  wife,  Captain 
Jacob  Hite  married  Fanny  (Madison)  Beale  (1726-1776)  widow  of 
Colonel  Tavener  Beale,  Sr.,  aunt  of  President  Madison. 

Due  to  some  disagreement  with  his  family.  Captain  Jacob  Hite 
early  in  the  year  1776,  leaving  his  son  George  at  William  and  Mar\' 
College  to  finish  his  education,  removed  to  South  Carolina,  where  in 
July  following,  he  with  his  wife  and  several  children  was  slain  by  the 
Indians,  they  having  being  instigated  to  this  atrocious  act  by  British 
agents  who  resented  his  espousal  of  the  cause  of  the  Revolutionists. 
Two  of  his  daughters,  Frances  Madison"  and  Eleanor,  were  taken 
captive  by  the  Indians  and  carried  to  Florida.  Frances  Madison,  in 
attempting  to  make  her  escape  was  tomahawked ;  her  sister,  Eleanor, 
was  later  ransomed  by  Captain  Johnson  of  the  British  Army,  but  she 
lived  only  long  enough  to  reach  the  settlement  at  Pensacola,  where  she 
died  and  lies  buried. 

George  Hite  (died  1817)  who,  as  we  have  seen,  was  at  the  time  of 
the  massacre  of  his  family  a  student  at  William  and  Mary  College, 
after  finishing  his  education,  served  as  a  Captain  in  the  Revolution, 
and  was  afterward  first  clerk  of  JelTerson  (Tountv.  He  married,  in 
1780,  Deborah,  daugtner  of  Colonel  Robert  Rutherford^*  (1728-1803) 
and  Mary  (Dobbin)  Howe  Rutherford*  of  "Flowing  Spring,"  on  the 
James  River. 

To  Captain  George  and  Deborah  (Rutherford)  Hite  was  born  on 
February  17,  1793,  a  daughter  whom  they  named  Margaret.  She  was 
one  of  six  children,  one  son  and  five  daughters.  Little  is  definitely 
known  concerning  her  early  life  beyond  the  statement  in  the  Gorge- 
town  Convent  Annals  to  the  effect  that  "her  parents  took  great  pains  to 


2  She  is  often  confused  with  her  mother,  notalily  by  the  author  of  "The 
Fate  of  Frances  Madison,"  who  there  states  that  the  wife  of  Jacob  Hite  was 
not  slain  by  the  Indians  but  taken  captive  and  Liter  ransomed.  The  confusion 
is  due  to  the  fact  that  the  daughter  bore  the  given  names  of  her  mother.  Colonel 
Isaac  Hite  (her  brother-in-law)  distinctly  states  in  his  diary  that  Frances 
Madison  Beale  Hite  was  slain  by  the  Indians  along  with  her  husband  and  sev- 
eral children  in  July.   1776. 

s  Colonel  Robert  Rutherford  was  a  native  of  Scotland  who  settled  on  an 
estate  which  he  namd  "Flowing  Spring,"  on  the  James  River,  Jefferson  County. 
Virginia.  He  was  a  member  of  the  House  of  F>urgesses  as  early  as  1758.  and  of 
the  Continental  Congress.  He  was  an  intimate  friend  of  General  Washington, 
who  was  wont  to  address  him  in  letters  as  "My  dear  Robin." 

*  Widow  of  Viscount  George  Augustus  Howe  (i 724-1758)  who  came  to  this 
country  in  command  of  a  British  regiment,  was  promoted  to  the  rank  of 
Brigadier-General  and  in  1758  .served  under  .\bercrombie  at  Ticonderoga  where 
he  met  his  death.  He  was  the  brother  of  Rt.  Hon.  Richard  Earl  Howe  (1725- 
1790),  Rear-Admiral  and  Commander-in-Chief  of  the  British  Naval  Forces,  and 
of  Sir  William  Howe  (1729-1814),  successor  to  Gage  as  commander-in-chief  of 
British  military  forces  in  America  and  who,  in  1777,  defeated  Washington  at  the 
Battle  of  Brandywine. 


NOTKS  OX  SISTER  MARY  TllUOXKLLA   IlITK  99 

bring  up  their  children  in  the  fear  of  God  and  to  instill  into  their  hearts 
upright  principles ;  and  the  children  seconded  their  parents'  pious 
exertions." 

In  1825,  Margaret  accompanied  her  brother,  Robert,  to  Washing- 
ton, where  she  made  the  acquaintance  of  a  devout  Catholic  family 
(whose  name  has  not  come  down  to  us),  through  whose  exemplary 
life  she  at  length  became  attracted  to  their  religion.  After  much  prayer 
and  study  she  at  last  was  given  the  great  grace  of  conversion.  Follow- 
ing her  baptism  in  1827,  she  entered  the  Visitation  Convent  at  George- 
town. She  pronounced  her  vows  on  the  Feast  of  S.  Jane  Frances  de 
Chantal,  August  21,  1828,  receiving  the  name  of  Sister  Mary  Theonella. 

The  Georgetown  xAnnals  speak  of  her  characteristic  virtues  as 
having  been  "purity  of  intention  and  willing  obedience."  in  her  long 
and  arduous  service  as  Infirmarian,  Dispenser  and  teacher  of  various 
classes.  She  yielded  up  her  pure  soul  to  God  on  December  27,  1845, 
after  eighteen  years  in  religion.  The  night  before  she  died  she  said 
to  those  around  her  bedside.  "Since  I  have  known  (iod,  I  have  served 
Him  in  the  best  manner  I  know." 

It  is  extremely  interesting  to  trace  the  relationship  existing  Ije- 
tween  Sister  Theonella  and  six  of  the  Presidents  of  the  United  States. 
Her  paternal  grandmother,  Frances  (Madison)  Beale  Hite.  was  the 
daughter  of  Colonel  Ambrose  and  Frances  (Taylor)  Madison,  the 
grandparents  of  President  James  Madison.  Now  Frances  (Taylor) 
Madison  was  in  turn  the  daughter  of  Colonel  James  and  Martha 
(Thompson)  Taylor,  the  common  ancestors  of  Presidents  Madison. 
Taylor,  Tyler,  the  two  Harrisons,  and  of  Mrs.  Jefferson  Davis.  Again, 
Frances  (Taylor)  Madison  was  the  sister  of  President  Zacharv^ 
Taylor's  grandfather.  To  still  further  connect  her  with  the  Presidents, 
we  have  only  to  recall  that  Sister  Theonella's  half-brother,  Colonel 
Thomas  Hite,  married  Frances  Madison  Beale,  daughter  by  a  previous 
marriage  of  his  stepmother,  Frances  Madison  Beale  Hite  (President 
Madison's  aunt)  ;  that  her  grand-uncle.  Major  Isaac  Hite  (1758-1836) 
married  as  his  first  wife.  Eleanor  Conway  Aladison  (1783-1802)  sister 
of  President  James  Madison  ;  that  her  grand-aunt,  Elizabeth  (Madison) 
Willis,  (another  aunt  of  President  Madison,)  married  Richard  Beale, 
brother  of  Colonel  Travener  Beale.  Sr. ;  that  her  half-niece,  Frances 
Hite  (daughter  of  her  half-brother.  Colonel  Thomas  Hite)  married 
Thomas  Carver  Willis,  who  were  the  grandparents  of  Nathaniel  Willis 
who  married  Jennie,  daughter  of  John  Augustine  Washington  of 
Mount  Vernon,  and  of  Emma,  wife  of  Bushrod  Washington  of  Cla- 
mont  Court,  nephews  of  General  George  Washington. 

Sister  Theonella's  only  brother.  Major  Robert  Hite.  married 
Courtney  Ann  Briscoe,  of  a  family  closely  allied  to  that  of  the  two 
Presidents  Harrison.  Finally  .she  was  the  aunt  of  George  Flagg  (son 
of  her  sister,  Susan,  and  of  John  R.  Flagg)  husband  of  Elizabeth, 
daughter  of  Richard  and  Christine  (Washington)  Washington,  grand- 
daughter of  Samuel  Washington  of  Harewood,  and  the  niece  of  Gen- 
eral George  Washington.  ^ 


100  SCANNELL  O'NEILL 

Still  another  Catholic  relative  of  Sister  Theonella  must  be  men- 
tioned :  Mrs.  Sarah  Pearce  Vick,  who  bore  a  papal  title.  She  was  the 
wife  of  Henry  William  Vick,  of  Vicksburg,  Miss.,  and  the  daughter  of 
James  Pearce  and  Anne  Clark.  Her  grandparents  were  General  Jona- 
than Clark  (1750-1811)  of  the  Continental  Army,  and  Sarah  Hite. 
Jonathan  Clark  was  the  brother  of  General  George  Rogers  Clark 
(1752-1818)  and  of  General  William  Clark  (1770-1838),  Governor  of 
Missouri.  Sarah  Hite  Clark  was  the  daughter  of  Colonel  Isaac  Hite 
(1723-1795)  of  "Long  Meadows,"  the  son  of  Baron  Hans  Joist  Hite, 
founder  of  the  family  in  Virginia.  Her  brother,  Major  Isaac  Hite 
(1758-1836)  married  as  his  first  wife,  Eleanor  Conway  Madison  (1783- 
1802)  sister  of  President  James  Madison.  Mrs.  Jonathan  Clark's  uncle, 
Captain  Jacob  Hite,  was  the  grandfather  of  Sister  Mary  Theonella  Hite. 

Authorities:  "Hite  Family,'"  in  "Colonial  Families  of  the  United  States,"  by- 
Mackenzie,  Vol.  I  (1896),  pp.  185-203;  Va.  Hist.  Mag.  Vol.  LV.,  (1896);  "The 
Fate  of  Frances  Madison,"  Va.  Hist.  Mag.  Vol.  IV,  pp.  463-4;  "Diary  of  Colonel 
Isaac  Hite."  William  and  Mary  Quart,  Vol.  VHL,  p.  123 ;  "Madison  Family 
Record,"  William  and  Mary  Quart.,  Vol.  IX  (1901),  p.  39;  "Memorandum  from 
Note-Book  of  Major  Isaac  Hi?e,  Jr."  William  and  Mary  Quart.,  Vo.  X.,  (1902), 
pp.  l20-'i  ;  County  Histories  of  Virginia  and  Kentucky;  History  of  Jefferson 
County,  Va.,  (1886)  ;  data  from  Georgetown  Convent  Annals  through  courtesy 
of  Sister  Superior. 

ScANNELL   O'NEILL. 


DIARY  OF  THE  JOURNEY  OF  THE 

SISTERS    OF    ST.    JOSEPH 

TO  TUCSON,  ARIZ.  (1870) 

Early  in  the  year  1870  Right  Reverend  J.  B.  Salpointe  applied  for 
the  Sisters  of  St.  Joseph  for  the  missions  in  Arizona.  Reverend  Mother 
Saint-John  Facemaz,  then  Superior  General  of  the  Congregation  of  Ca- 
rondelet.  he'^itated  some  time  before  accepting  the  offer.  She  placed 
before  the  Sisters  the  dangers  of  the  long  journey,  and  finally,  from 
among  the  many  who  volunteered  she  selected  seven.  During  the  spring 
of  1870  every  preparation  was  made  for  the  perilous  undertaking,  and 
the  Sisters  left  Carondelet  in  the  middle  of  April  (1870),  reaching 
Tucson  May  26. 

Reverend  Mother  and  Dear  Sisters: 

Before  leaving  Carondelet  I  promised  to  write  a  Journal  of  our 
trip  to  Arizona,  it  seems  to  me  that  the  fulfillment  of  this  promise 
is  almost  out  of  date.  You  know  we  had  scarcely  time  to  brush  the  dust 
off  our  habits  before  opening  school ;  consequently,  1  was  obliged  to 
defer  writing  the  events  of  our  trip  until  vacation,  and  I  would  not  have 
the  courage  even  nov/  to  comm'ence  it,  were  it  not  that  Sister  Euphrasia 
is  reminding  me  continually.  I  have  time  now,  it  is  true,  but  not  ca- 
pacity for  such  a  task.  Nevertheless,  I  shall  do  the  best  I  can,  relying 
on  the  kind  indulgence  of  our  good  Sisters. 

April  20,  1870.  After  bidding  adieu  to  our  good  Sisters  in  Caron- 
delet, we  started  on  our  long  and  perilous  jotirney  to  Arizona.  Our 
first  two  stations  were  St.  Joseph's  and  St.  Bridget's  Asylums,  St.  Louis, 
Missouri,  where  we  were  cordially  greeted  by  our  good  Sisters.  We 
wished  them  good-bye,  repaired  to  the  Pacific  Railroad  depot,  and  took 
the  train  at  6  P.  M.  direct  to  Kansas  City.  Puff!  jniff !  went  the  loco- 
motive, and  we  were  off  really  on  our  way  to  Arizona.  As  the  Sisters 
travel  this  portion  of  our  journey,  I  shall  not  describe  it ;  but  it  is  cer- 
tainly true  that  none  of  th.em  ever  went  over  it  with  the  sadness  of 
heart  which  we  experienced  on  that  ever  memorable  night.  We  were 
going,  but  not  to  return  in  vacation  to  make  the  retreat  with  our  dear 
Sisters.  jMother  Julia  will  not  call  on  us  when  visiting  her  Province. 
It  is  quite  probable  that  we  may  never  again  meet  here  below  ;  and  it  is 
only  when  this  thought  occurs  to  me  that  I  know  how  deeply  I  love 
them.    Oh  !  the  incoinprehensible  beauty  of  our  holy  Faith  !    How  con- 


■■  We  are  inm  .,tcd  for  this  Journal  to  Sister  M.  Lucida,  Annalist  of  the  Sisters  of  St. 
Joseph.  The  fiftie'h  .inniversary  of  the  events  which  it  recounts,  is,  together  with  its  intrinsic 
interest,  s;iflFicient  reason  for  offering  it  to  our  readers;  they  will,  no  doubt,  join  with  us  in 
expressing  cordiui   : hanks  to  Sister  Lucida  for  the  privilege.     (The  Ed. tor). 

101 


102  SISTER  MONICA 

soling  to  know  with  an  infallible  certainty  that  we  are  accompishing  the 
will  of  God,  with  an  assured  hope  of  being  reunited  in  our  Heavenly 
Country  to  those  beloved  ones  whom  we  have  left  here  below  for  the 
love  of  Jesus  and  the  salvation  of  souls.  With  these  and  similar  reflec- 
tions we  passed  the  first  night  until  we  reached  Kansas  City. 

Tliitysday,  April  21,  1870.  We  were  kindly  welcomed  by  our  good 
Sisters,  and  had  the  pleasure  of  meeting  there  Mother  Agatha,  who  had 
been  sick,  but  was  now  better.  We  spent  the  day  quite  pleasantly.  It 
soon  became  once  more  our  duty  to  say  good-bye ;  but  we  were  much 
encouraged  on  hearing  that  Keverend  Mother  Saint  John  had  concluded 
to  accomjiany  us  as  far  as  Omaha,  Nebraska.  We  took  the  train  at  7 
P.  M.,  and  as  the  cars  were  new  and  clean  and  but  moderately  filled,  we 
were  comfortably  seated.  We  changed  during  the  night— and  it  was 
indeed  n  change  in  every  respect,  as  the  cars  were  filled  with  emigrants, 
crying  children,  etc.  In  this  crowd  we  spent  the  remainder  of  our 
second  night. 

April  22,  1870.  In  the  morning  we  refreshed  ourselves  with  a  nice 
cup  of  coffee,  then  proceeded  on  our  journey.  The  weather  was  cool 
and  pleasant.  An  Indian  boy  played  the  violin  for  the  entertainment  of 
the  passengers.  Reverend  Mother  treated  us  to  apples  and  maple  sugar, 
and  presented  ns  with  little  statues  of  our  Blessed  Mother  as  souvenirs  ; 
but  in  spite  of  all,  there  was  a  sad  cloud  hanging  over  us.  It  was  not 
surprising,  for  we  were  to  part  from  Reverend  Mother  in  a  few  hours, 
and  that,  perhaps,  forever  in  this  world.  As  in  similar  difficulties,  wc 
had  recourse  to  our  good  Father,  St.  Joseph.  We  were  detained  about 
two  hours  after  time.  Wc  feared  that  the  San  Francisco  train  would 
wait  for  us,  as  we  wished  it  to  be  gone  ;  for  then  we  could  remain  one 
day  more  with  Reverend  Mother.  As  we  approached  Omaha  some  of 
us  were  crying  and  others  praying ;  but  all  were  looking  eagerly  to  see 
if  the  train  was  there.  We  did  not  wait  long,  as  a  messenger  came  with 
the  welcome  news  that  the  train  had  just  left.  "Thanks  be  to  God," 
escaped  from  each  one's  lips,  and  was  in  every  heart.  We  then  went  to 
the  Convent  of  the  Sisters  of  Mercy,  where  we  received  a  most  cordial 
welcome  from  those  good  Sisters,  ^^'e  remained  there  until  the  next 
morning. 

Saturday,  April  23,  1870.  After  we  had  the  consolation  of  hearirig 
Mass  and  receiving  the  Bishop's  blessing  we  went  to  the  depot.  Reverend 
Mother  and  Sister  Lucina  accompanied  us.  Reverend  Mother  procured 
our  tickets,  refreshments  and  other  conveniences  for  the  journey.  The 
dreaded  moment  of  parting  had  almost  arrived.  That  moment  we  shall 
never  forget !  We  were  all  seated  in  the  cars  when  she  came  in  with 
her  little  purcliases,  and  at  the  same  time  to  say  "good-bye."  We  lost 
all  self-controi,  and  after  she  left  us,  wept  bitterly,  our  eyes  following 
her  until  she  entered  the  carriage  and  drove  out  of  sight.  The  Arizona 
missionaries  had  made  their  first  jrreat  sacrifice  in  leaving-  their  dear 


{••ROM  ST.  LOUIS  TO  TUCSON  103 

Mother.  Tlie  same  day  we  passed  through  the  beautiful  valley  of  the 
La  Platte,  took  supper  at  Clarks,  121  miles  from  Omaha.  Sister  Am- 
brosia and  I  went  out  to  purchase  some  t(a.  We  received  it  as  an  alms, 
and  with  it  several  mortifications.  The  cars  were  so  crowded  that  night 
we  were  unab'e  to  sleep. 

Sunday.  April  24.  1870.  We  breakfasted  at  Sydney,  414  miles  from 
Omaha.  From  this  place  onward  the  scenery  was  very  interesting,  and 
the  conversation  of  our  fellow-travellers  amusing.  In  our  car  were 
four  Protestant  ministers  with  their  ladies,  on  their  way  to  China  to 
convert  those  benighted  idolators.  There  were  almost  as  many  religious 
denominations  represented  as  were  persons  in  the  car.  Whether  owins: 
to  our  presence  or  not,  religion  was  the  principal  topic  of  conversation 
throughout  the  entire  journey.  Everyone  maintained  his  own  opinion, 
and  proved  it  from  the  Bible,  agreeing  in  one  point  that  "Catholicity  is 
abominable."  When  the  controversy  reached  its  highest  point,  an  elderly 
respectable-looking  gentleman  came  over  to  us  and  handed  one  of  the 
Sisters  a  five-dollar  bill,  proffering  his  services  to  us  as  far  as  San 
Francisco.  Ho  stated  that  he  was  not  a  Catholic,  but  had  great  respect 
for  the  Sisters,  as  he  knew  them  to  be  "angels  of  mercy,"  and  that  he 
regarded  it  a  great  privilege  to  serve  them  when  it  was  in  his  power. 
One  of  the  Sisters  gave  him  a  small  medal  of  the  Blessed  Virgin.  He 
hung  it  on  his  watch  chain,  and  said  that  he  would  keep  it  as  long  as  he 
lived.  This  afternoon  we  entered  the  Rocky  range,  passed  through 
Sherman  at  an  elevation  of  8242  feet,  the  highest  point  on  the  line ; 
also  the  highest  point  crossed  by  the  railroad.  It  is  a  frightful  and  deso- 
late region,  nothing  to  be  seen  but  snow-clad  mountains  of  rock,  whose 
summits  appear  to  touch  the  clouds.  The  cars  pass  over  frightful 
chasms.  The  rails  are  laid  on  logs  resting  on  pillars  whose  only  support 
are  the  craggy  rocks  benealh.  vSome  of  these  chasms  seem  to  be  about 
the  length  of  three  city  blocks.  When  we  were  going  over  these  places 
everyone  appeared  to  hold  his  breath,  and  it  was  only  when  we  were 
safe  on  firm  ground  that  conversation  was  resumed  and  comments  made 
on  the  terrors  and  perils  of  the  place.  I  chanced  to  be  sleeping  when 
crossing  one  of  these  places.  Sister  Martha  woke  me,  telling  me  to 
"wake  up  and  take  note  of  this  beautiful  scenery."  When  I  saw 
where  we  were,  sleep  forsook  me  immediately.  I  was  really  terrified. 
The  Sisters  enjoyed  the  scenery  vei-y  much.  This  night,  like  the  pre- 
ceding one,  we  passed  with  little  sleep. 

Monday.  April  25,  1870.  We  took  breakfast  at  Green  River,  845 
miles  from  Omaha.  At  Byrne  we  met  Sister  Andrew's  brother,  Mr. 
Byrne,  and  delivered  the  little  messages  of  his  sister.  At  5  o'clock  we 
passed  the  "thousand-mile  tree,"  so  called  from  its  being  just  1000 
miles  from  Omaha.  It  stands  at  the  entrance  to  the  "Devil's  Gate,"  a 
very  appropriately  named  place,  with  lofty  mountains  rising  on  each 
side  of  the  track.  The  railroad  winds  through  a  narrow  pass  in  the 
mountair,  at  the  base  of  which  the  Weber  River,  an  angry-looking 


104  SISTER  MONICA 

stream,  dashes  along  with  frightful  impetuosity.  We  crossed  it  eight 
times  within  the  space  of  a  quarter  of  an  hour.  It  is  probably  from  this 
difficulty  in  crossing  that  it  has  received  its  name.  We  changed  cars 
at  Ogdtn,  a  Mormon  town  of  about  6000  inhabitants.  It  lies  between 
the  Weber  and  Ogden  Rivers,  thirty-one  miles  north  of  Salt  Lake  City, 
1032  miles  from  Omaha.  Many  of  the  Mormon  houses  are  built  like 
the  tenement  houses  of  the  States ;  others  are  in  groups  of  small  houses 
in  the  yard.  The  Mormons  are  a  degraded-looking  set  of  people.  Per- 
haps it  k  prejudice  that  makes  me  think  so.  Here  we  had  the  pleasure 
of  meeting  with  kind  friends  in  the  persons  of  Mr.  Doebeck  and  lady  of 
San  Francisco,  who  did  everything  they  could  to  make  us  comfortable. 
About  sunset  -.ve  passed  Salt  Lake.  The  railroad  runs  along  its  margin. 
The  city  is  a  beautiful  place.  On  the  left  are  flower  gardens,  shade  and 
fruit  trees  covered  with  dense  foliage,  which  relieve  the  scene  on  the 
right — barren  mountains  and  bleak  rocks,  presenting  in  all  a  lonely 
prospect. 

Tuesday,  April  26,  1870.  Breakfast  at  Elco,  1307  miles  from 
Omaha.  The  morning  was  warm  and  pleasant.  There  were  a  great 
many  Indians  at  the  depot.  We  threw  them  candy,  and  it  was  really 
amusing  to  see  these  poor  old  creatures  grabbing  for  it  in  the  dust.  Mr. 
Doebeck  occasionally  sent  us  apples,  oranges  and  candy.  At  noon  we 
stopped  at  Battle  Mountain,  where  we  met  Reverend  Father  Kelly,  pas- 
tor of  Austig,  Nevada.  Fie  invited  us  to  dinner,  which,  indeed,  we 
needed  badly ;  but  Mother  was  afraid  to  leave  the  carpet  bags,  etc.,  so 
he  had  her  dinner  sent  in.  At  supper  Sister  Martha  was  rather  indis- 
posed, and  the  good  priest  brought  her  supper  to  the  car.  He  was  ex- 
tremely kind.  When  we  retired  at  night  the  heat  was  as  oppressive  as 
that  of  a  St.  Louis  July  ;  the  morning  was  as  cold  as  a  Canadian  March. 
In  several  places  the  railroad  is  protected  by  sheds  to  prevent  the  snow 
from  blocking  the  track. 

Wednesday,  April  27,  1870.  About  6  o'clock  we  passed  a  place 
called  Cape  Horn.  It  is  an  ugly,  dreary  place.  The  railroad  track  runs 
alongside  of  a  mountain  that  rises  on  the  right  and  left.  About  five  or 
six  feet  from  the  track  th<-:re  is  a  precipice  said  to  be  300  feet  deep, 
which  extends  about  a  mile  along  the  railroad.  On  the  opposite  side 
of  this  precipice  are  mountams  from  whose  sides  issue  several  streams 
flowing  into  the  chasm  beneath,  where,  imiting,  they  rush  along  with 
awe-inspiring  impetuosity.  At  8  o'clock  we  reached  the  California  gold 
diggings.  They  are  subterranean,  consequently  we  did  not  see  them. 
We  dined  at  Colfax  with  Reverend  Father  Kelly,  who  now  took  a 
fatherly  care  cf  us.  We  here  parted  from  him,  and  in  bidding  us  fare- 
well, he  presented  us  with  a  five-dollar  gold  piece,  with  strict  injunc- 
tions to  telegraph  to  him  in  case  we  needed  any  funds,  as  he  would  not 
fail  to  supply  them.  He  gave  us  an  introductory  letter  to  Reverend 
Hugh  Gallagher,  San  Francisco,  who  rendered  us  important  services 
while  we  were  there.  Father  Kelly  said  that  he  would  apply  for  a 
colony  :>f  our  Sisters  for  Salt  Lake  City,  were  it  not  that  he  purposed 


FROM  ST.  LOUIS  TO  TUCSON  105 

leaving  the  mission  to  enter  the  Congregation  of  the  Lazarists.  He  is 
the  first  pastor  of  the  mission,  and  has  been  there  fifteen  years.  At  7 
o'clock  P.  M.  we  reached  San  Francisco.  Mr.  Doebeck  saw  us  to  the 
bus,  and  attended  to  our  bagg^age,  but,  owing  to  some  mistake  in  the 
address,  we  did  not  reach  the  hospital  until  9  o'clock  P.  M.  We  pre- 
sented a  beautiful  sight  after  our  week's  journey  without  arranging 
our  toilet — the  distance  from  Omaha  to  San  Francisco  being  1914 
miles.  We  were  received  most  cordially  by  the  good  Sisters  of  Mercy, 
who  did  all  in  rheir  power  to  make  us  comfortable.  We  were  sadly  in 
need  of  rest,  as  we  were  completely  dizzy  from  the  motion  of  the  cars. 

April  28,  1870.  i^everend  ]\Iother  Gabriel  took  us  to  visit  the  Mag- 
dalen Asylum  in  the  country.  Mother  was  rather  indisposed  and  did 
not  accompany  us.  Sister  Martha  remained  with  her.  The  Sisters  at 
the  asylum  were  extremely  kind  to  us.  They  wished  to  load  us  with 
provisions  for  our  journey  ;  but  as  we  were  inexperienced  in  these  mat- 
ters, we  did  not  think  we  would  need  them,  and  accepted  only  a  few 
knickknacks  just  to  please  tnem.  We  were  heartily  sorry  when  hungry 
in  the  desert  that  we  had  not  accepted  their  offering.  We  shall  ever 
feel  grateful  to  those  good  Sisters  who  proved  to  us  "friends  in  need," 
and  lavished  so  much  kindness  on  us. 

Saturday,  April  30,  1870.  The  good  Sisters  sent  us  to  the  boat  in 
their  carriage.  We  took  passage  on  the  steamer  Arizola..  Captain 
Johnson,  with  his  officers,  treated  us  with  every  mark  of  respect  and 
kindness.  Mother  was  quite  seasick  and  scarcely  able  to  sit  up  until 
Alonday.  In  the  afternoon  Sisters  Euphrasia  and  Martha  were  seasick, 
but  were  well  the  next  day. 

Sunday,  May  8,  1870.  With  the  exception  of  these  little  occur- 
rences we  had  a  pleasant  trip  to  San  Diego,  where  we  arrived  on  Tuesday 
morning,  May  3.  We  stopped  at  a  boarding  house  until  Saturday,  May 
7,  when  we  lef*:  in  a  private  conveyance  for  Fort  Yuma.  The  carriage 
was  too  small  for  all  to  ride  inside,  so  one  was  obliged  to  ride  outside 
with  the  driver.  Sister  Ambrosia  volunteered  to  make  the  great  act 
of  mortification  and  humility.  It  is  beyond  description  what  we  suf- 
fered in  riding  200  miles  in  a  country  like  this,  without  protection  from 
the  rays  of  a  tiopical  sun.  Yet,  poor  Sister  did  this!  About  10  o'clock 
we  passed  a  white  post  that  marks  the  southwest  boundary  of  the 
United  States.  We  dropped  a  few  tears  at  sight  of  it,  then  entered 
Lower  California.  At  noon  we  halted  and  took  lunch  in  a  stable  12 
miles  from  San  Diego.  Sister  Maxima  and  I  went  in  search  of  gold. 
Seeing  quantities  of  it  we  proposed  getting  a  sack  and  filling  it.  Just 
think  a  sack  of  gold!  But  we  soon  learned  from  experience  that  "all 
is  not  gold  that  glitters."  We  camped  about  sunset  at  the  foot  of  a 
mountain,  made  .some  tea,  and  took  our  supper  off  a  rock.  All  were 
cheerful.  We  Wished  Reverend  Mother  could  see  us  at  supper.  After 
offering  thanks  to  the  Giver  of  all  good,  we  retired  to  rest;  Mother, 


106  SISTER  MONICA 

Sisters  Euphrasia  and  Martha  under  the  wagon,  others  in  the  wagon, 
where  there  was  room  for  only  two  to  he  down.  Sister  Euphrasia  and 
1  sat  in  a  corner  and  tried  to  sleep.  We  had  scarcely  closed  our  eyes 
when  the  wolves  began  to  howl  around  us.  We  were  terribly  fright- 
ened and  recommended  ourselves  to  the  safekeeping  of  Him  who  guides 
the  weary  traveller  on  his  way.  We  feared  that  they  would  consume 
our  little  store  of  provisions  and  thus  let  us  perish  in  the  wilderness ; 
but  the  driver  told  us  not  to  fear.  During  the  night  Sister  Euphrasia 
was  startled  from  her  sleep  by  one  of  the  horses  licking  her  face.  She 
screamed  fearfully  and  we  concluded  that  she  was  a  prey  to  wolves. 
Next  morning  (May  9),  Ftast  of  the  Patronage  of  our  Holy  Father, 
St.  Joseph,  we  were  determined  to  celebrate  it  in  the  best  way  we  could. 
After  offering  up  our  prayers,  we  formed  a  procession,  going  in  ad- 
vance of  the  wagon.  Mother  walking  in  front  with  a  Spanish  lily  in  her 
hand.  We  followed  in  solemn  order,  imagining  ourselves  in  Egypt  with 
St.  Joseph  as  leader.  At  noon  we  came  to  a  cool,  shady  place,  in  which 
we  rested.  The  ranchman  (a  person  who  keeps  refreshments,  stable- 
feed,  etc.,  on  »^he  W^estern  plains),  invited  us  to  dinner.  He  offered  us 
a  good  meal  of  all  we  could  desire.  There  were  several  ranchmen  there 
from  the  neighboring  stations,  but  no  women.  There  are  few  women 
in  this  country.  After  dinner  they  became  sociable.  We  retired  to  the 
stable,  where  our  driver  and  only  protector  was,  and  they  followed. 
Some  of  them  proposed  marriage  to  us,  .saying  we  would  do  better  by 
accepting  the  offer  than  by  going  to  Tucson,  for  we  would  be  all  mas- 
sacred by  the  Indians.  The  simplicity  and  earnestness  with  which  they 
spoke,  put  indignation  out  of  the  question,  as  it  was  evident  that  they 
meant  no  insult,  but  our  good.  They  were  all  native  Americans.  For 
that  afternoon  we  had  amusement  enough.  We  resumed  our  journey. 
That  evening  we  camped  in  a  very  damp  place,  made  some  tea,  the  only 
beverage  we  had.  We  then  offered  up  our  evening  prayers  and  retired 
to  rest.  Mother.  Sister  Ambrosia,  Sister  Maxima  and  I  mounted  a 
rock ;  the  other  three  went  to  the  wagon.  The  night  was  very  cold.  I 
believe  there  was  frost.  We  had  only  one  blanket  between  seven  of  us. 
Sister  Martha  and  I  had  only  light  summer  shawls.  The  others  were 
fortunate  enough  to  have  brought  their  winter  ones,  along.  Yet,  we  all 
kept  up  good  spirits,  being  convinced  that  we  were  doing  the  Divine 
will. 

Monday,  May  9,  1870.  We  spent  the  day  climbing  up  and  down 
hills.  Tn  the  evening  we  reached  the  ever-memorable  place,  "IMountain 
Springs,"  the  entrance  to  the  American  Desert.  For  several  miles  the 
road  is  up  and  down  mountains.  We  were  obliged  to  travel  it  on  foot. 
At  the  highest  point  it  is  said  to  be  4000  feet  above  the  level  of  the  sea. 
We  were  compelled  to  stop  here  to  breathe.  Some  of  the  Sisters  laid 
down  on  the  I'oadside.  being  unable  to  proceed  farther.  Besides  this 
terrible  fatigue,  we  suffered  still  more  from  thirst.  Before  proceeding 
further,  I  shall  give  you  a  brief  description  of  the  place.  We  were 
going  south ;  before  us  lay  the  American  Desert,  forty  miles  long,  800 


FROM  ST.  LOUIS  TO  TUCSON  107 

feet  below  the  level  of  the  sea.  It  is  said  to  have  once  formed  a  portion 
of  the  ocean.  It  has  every  appearance  of  having  been  covered  with 
water.  On  the  right  lies  a  great  salt  lake,  supposed  to  have  been  a  part 
of  the  ocean,  which,  being  hemmed  in  by  moimtains,  could  not  recede 
with  the  other  water.  On  the  left  arise  ugly  mountains  of  volcanic 
rock  and  red  sand.  1  wished  Sister  Euphrasia  to  make  a  sketch  of  it, 
but  she  said  ii  was  not  necessary  to  do  it  then,  as  she  would  never 
forget  its  appearance.  After  a  few  moments'  rest  we  commenced  to 
descend.  We  were  so  much  tatigued  that  it  seemed  as  if  our  limbs  were 
dislocated.  We  had  yet  two  miles  to  descend  on  foot,  the  greater  part 
being  very  steep.  We  joined  hands,  two  by  two,  and  ran  as  well  as  we 
could.  It  was  certainly  a  novel  sight  to  see  the  Sisters  alone  crossing 
that  lonely  mountain  in  the  wilderness.  The  sides  of  the  road  were 
covered  with  teams  of  horses,  oxen  and  cattle  that  had  Sropped  dead 
trying  to  ascend.  In  one  place  we  counted  fourteen  oxen  which  had 
apparently  died  at  the  same  time.  When  Mother  saw  so  many  dead 
animals  she  wept,  fearing  we  might  share  their  fate.  We  reassembled 
at  the  foot  of  the  mountain  and  paused  to  breathe.  Everyone  had  some- 
thing to  remark  about  the  place  we  had  just  passed.  Sister  Maxima 
said  it  was  "the  abomination  of  desolation."  The  carriage  overtook  us 
there,  but  we  continued  on  foot,  as  it  was  yet  too  dangerous  to  ride, 
though  we  had  quite  a  distance  to  go  before  we  could  take  the  con- 
veyance.   We  travelled  as  fast  as  we  could,  in  order  to  reach  a  ranch. 


Before   nightfall   the    travellers   reached   a   ranch,   where  they   were 
accommodated  for  the  night,  though  with  much  discomfort  to  all. 

Alay  10,  1870.  We  started  this  morning  at  5  o'clock  and  entered 
the  desert.  It  is  a  vast  bed  of  sand.  Travel  over  it  is  rendered  dan- 
gerous on  account  of  the  sandstorms.  We  were  told  that  about  a  month 
previous  to  our  crossing  there  was  found  a  government  wagon  loaded 
with  firearms  which  had  been  forwarded  several  months  before,  and  a 
stage  coach  with  seven  passengers  all  buried  in  the  sand.  The  sand  is 
a  good  conductor,  consequently  the  heat  is  extreme.  When  the  sun  is 
at  meridian  height,  the  sand  is  hot  enough  to  blister.  In  one  place  we 
passed  a  drove  of  horned  cattle  said  to  contain  a  thotisand  head.  Ev- 
eryone died  of  heat  the  same  day.  Another  place  we  passed  the  remains 
of  1500  sheep,  smothered  m  a  sandstorm.  In  several  places  the  sand 
is  so  deep  that  we  were  obliged  to  walk.  We  could  get  water  only  in 
one  place,  and  when  we  did  get  it  it  was  not  only  hot  but  so  full  of  min- 
eral that  we  suffered  more  after  taking  it  than  before.  We  travelled  till 
noon,  then  re=^^ted  until  4  P.  M.  Recommending  our  journey  to  our 
Heavenly  Father,  we  travelled  until  midnight.  It  was  then  cool  and 
pleasant ;  the  .sun  shone  brightly ;  we  rode  and  walked  alternately.  We 
sang  hymns  all  the  time  and  imagined  St.  Joseph  in  our  company,  pro- 
tecting us  as  he  did  the  Infant  Jesus  and  His  Blessed  Mother  through 
the  Eg}'ptian  Desert.    Thus  we  felt  no  fear. 


108  SISTER  MONICA 

At  midnight  they  reached  a  ranch  where  they  were  kindly  received 
and  accommodated  until  the  following  evening.  They  travelled  during 
tiie  night,  and  at  3  o'clock  on  the  morning  of  May  12.  reached  another 
ranch.  The  proprietor  offered  them  the  use  of  the  barroom,  which  they 
declined,  preferring  a  large  i)arn  near  by.  There  were  40  Indian  men  at 
this  ranch,  who  treated  the  Sisters  vv'ith  great  kindness  and  respect. 
Everything  was  done  to  make  them  comfortable  until  evening,  when 
they  resumed  their  journey. 

Friday,  May  13,  1870.  About  7  o'clock  A.  M.  we  left  Lower  Cali- 
fornia and  entered  Arizona.  We  crossed  the  Colorado  River  about  9 
o'clock  on  what  they  term  here  a  towboat,  which,  however,  is  nothing 
but  a  raft.  We  were  obliged  to  go  ov^r  in  a  carriage,  as  they  did  not 
wish  to  cross  o*i»er  a  second  time.  There  were  four  spirited  horses. 
Two  men  held  them  by  the  bridle ;  and  as  there  was  nothing  on  the 
opposite  side  to  which  the  raft  could  be  fastened,  two  men  stood  on 
the  opposite  bank,  holding  it  with  ropes.  As  the  horses  sprang  for- 
ward, the  raft  floated  back.  At  this,  one  of  the  horses  fell  on  the  raft, 
which  is  the  only  thing  that  saved  us  from  a  watery  grave.  The  weight 
of  the  horse  prevented  the  carriage  from  rolling  into  the  river.  There 
stood  the  carriage  with  the  Sisters  hanging  over  a  depth  of  17  feet  of 
water.  1  saw  the  danger  before  it  happened  and  jumped  from  the  car- 
riage. We  barely  escaped  being  drowned  and  ending  our  mission  and 
finishing  our  crown  before  reaching  Arizon.  But  our  Lord  did  not 
wish  it.  We  must  labor  longer  and  assist  in  cultivating  this  barren  por- 
tion of  His  vineyard.  At  10  o'clock  we  reached  Arizona  City,  or  Fort 
Yuma,,v/here  we  received  a  most  cordial  welcome  from  good  Father 
Francifco,  V.  G.  of  Tucson.  We  remained  here  three  days,  and  had 
the  inexpressible  consolation  of  assisting  at  the  Holy  vSacrifice  and 
receiving  our  dear  Lord  in  Holv  Communion,  which  imbued  us  with 
new  strength  and  courage  for  the  remainder  of  our  journey.  We  had 
the  pleasure  of  hearing  a  Spanish  sermon  for  the  first  time.  We  were 
lodged  with  a  good  Mexican  family.  As  some  of  our  Sisters  may  be 
going  here  at  some  future  day,  a  brief  description  of  the  place  may  not 
prove  uninteresting.  It  is  located  at  the  junction  of  the  Colorado  and 
Gila  Rivers,  being  much  more  conveniently  situated  than  Tucson.  It 
is  said  to  be  the  hottest  place  in  the  United  States,  but  has  the  advan- 
tage of  having  plenty  of  fresh  water.  Sandstorms  are  of  frequent  oc- 
currence. The  population,  consisting  of  Mexicans  and  Americans, 
number.-  about  4000,  the  latter  having  the  majority.  No  schools  have 
yet  been  established.  They  offered  $200  per  month  if  two  of  the  Sisters 
would  remain  for  a  year,  but  were  told  by  Father  Francisco  to  first 
build  a  convent.  The  majority  of  the  buildings  are  of  adobe  (sun- 
dried  brick).  Lumber  is  very  scarce  and  difificult  to  procure.  There  is 
but  one  Cr.tholic  Church.  The  first  pastor,  who  was  one  of  the  priests 
that  accompanied  the  Bishop  to  Carondelet.  was  appointed  last  May. 
The  soil  is  fertile,  but,  owing  to  continual  drought,  agriculture  is  con- 
fined to  those  parts  where  irrigation  is  practicable.  There  is  an  almost 
inexhaur-tible  supply  of  firewood.  The  Indians  in  the  vicinity  are 
peaceable. 


FROM  ST.  LOUIS  TO  TUCSOM  109 

Tuesday,  May  17,  1870.  We  left  this  place  at  sunrise  and  travelled 
till  noon.  The  remainder  of  the  journey  was  quite  pleasant,  as  we  had 
a  comfortable,  covered  carriage,  good  Father  Francisco  to  guard  us, 
a  plentiful  supply  of  provisions,  etc..  and  a  cook  to  prepare  our  meals. 
From  this  time  forward  we  had  our  regular  meals — good  ones,  too — 
far  better  than  we  had  expected  in  such  a  wilderness.  We  had  a  tent 
to  sleep  under,  but  as  it  was  rather  warm  some  of  us  slept  in  the  wagon 
on  the  seats.    We  travelled  until  10  o'clock  P.  M. 

IVrdnesday,  May  18,  1870.  We  started  early  in  the  morning  and 
stopped  at  noon  on  the  banks  of  the  Gila.  We  travelled  200  miles  along 
this  stream,  and  took  supper  at  a  ranch,  where  we  remained  during  the 
night. 

Thursday,  May  19,  1870.  When  we  were  about  to  resume  our 
journey,  Mother  started  in  advance  of  us  for  a  walk.  On  coming  to  a 
place  where  the  roads  crossed  she  took  the  wrong  direction.  After  a 
short  interval,  not  perceiving  any  trace  of  her,  we  became  alarmed  for 
her  safety.  Father  and  Sister  Ambrosia  immediately  started  in  pursuit. 
When  the  driver  descried  her  in  the  distance,  he  ran  as  fast  as  possible 
in  order  to  overtake  her ;  and  she,  on  perceiving  a  man  nmning  after 
her,  ran,  too,  with  all  her  might.  After  her  return.  Father  put  her  in 
penance  by  making  her  ride  in  his  carriage.  Sister  Martha  accom- 
panied her.  We  rested  from  12  M.  till  3  P.  M..  and  then  continued 
our  journey  until  8  P.  M. 

May  20,  1870.  At  6  A.  M.  we  resumed  our  journey  and  came  to  a 
ranch  about  noon.  The  proprietor  treated  us  very  kindly  and  pre- 
sented us  with  some  canned  fruit,  and  a  new  towel  for  our  journey, 
which  we  resumed  until  7  o'clock  P.  M.,  when  we  camped  for  the  night, 
suffering  much  from  the  cold. 

Saturday,  May  21,  1870.  We  started  on  our  way  at  4  P.  M.  and 
passed  many  recently  made  graves  of  persons  who  had  been  killed  by 
the  Indians.  One  of  these,  we  were  informed,  contained  the  remains 
of  a  father,  mother  and  five  children.  These  burial  places  looked  so 
sadly  neglected.  The  wolves  had  even  made  holes  in  them.  The  deso- 
late, lonelv  places  in  which  these  poor  creatures  were  laid  to  rest,  and 
still  more  their  melancholy  and  frightful  death  cast  a  damper  over  our 
spirits,  as  we  had  no  certainty  of  not  meeting  the  same  fate.  And  yet, 
why  should  we  be  sad?  Did  we  not  risk  our  lives  for  the  love  of  Jesus, 
and  would  it  not  be  glorious  to  have  the  happiness  of  dying  for  Flim? 
But  poor  nature  is  weak ;  and  though  in  spirit  we  coveted  the  privilege 
of  so  glorious  an  end.  yet  our  frail,  earthly  bodies  shrank  from  so  try- 
ing an  ordeal.  We  passed  at  night  the  Indians'  place  of  worship.  It  is 
a  natural  construction  of  huge,  immovable  rocks,  on  which  they  have 
cut  the  figures  of  their  gods.  They  were  various  planets,  different 
animals  of  the  forest,  and  even  reptiles.    The  figures  appear  to  be  well 


110  SISTER  MONICA 

made  and  are  quite  interesting  to  look  at.  Oh,  how  my  heart  burned 
to  make  them  know  the  true  and  only  God  !  We  camped  about  8  o'clock 
and  took  our  supper  by  brush  light,  as  usual. 

Sunday,  May  22,  1870.  We  had  a  lamb  this  morning  for  break- 
fast. We  called  it  our  Passover.  After  offering  up  our  prayers  and 
placing  ourselves  with  confidence  under  the  protection  of  Heaven  we 
resumed  our  journey  at  rather  an  advanced  hour  of  the  day  under  the 
rays  of  a  scorching  sun,  the  average  heat  in  the  shade  being  125  de- 
grees. We  reached  a  ranch  at  noon,  and  were  accommodated  with  a 
room,  v/here  we  enjoyed  the  luxury  of  a  good  wash  and  change  of 
clothing..  We  dined  at  3  o'clock,  and  after  getting  a  supply  of  fresh 
water  for  the  journey  we  started  at  6  P.  M.  We  entered  the  Arizona 
Desert,  Jravelled  all  night,  and  were  so  much  fatigued  that  almost  every- 
one fell  asleep,  the  driver  permitting  the  horses  to  go  at  will.  Father 
and  his  driver  slept  so  soundly  that  Sister  Martha  was  obliged  to  drive 
nearly  all  night.  At  8  A.  M.  we  refreshed  ourselves  with  a  cup  of 
coffee,  rnd  journeyed  on  until  2:30  P.  M.,  when  we  were  out  of  the 
desert. 

May  23,  1870.  We  took  dinner  at  5  P.  M.  and  lodged  at  the  house 
of  a  generous -hearted  Irishman,  Mr.  Cosgrove.  Whenever  we  had  the 
good  fortune  to  come  across  Irish  or  Mexicans  we  were  sure  of  meeting 
with  a  cordial  reception  and  of  finding  in  them  all  the  characteristics  of 
true  friends. 

Tuesday,  May  24,  1870.  We  started  early,  entering  upon  the 
most  dangerous  portion  of  our  journey,  as  we  were  in  danger  of  being 
attacked  and  massacred  by  the  savages  at  any  moment ;  but  placing 
ourselves  in  the  hands  of  Providence,  to  whom  we  had  consecrated  our 
lives,  we  courageously  advanced,  feeling  assured  that  His  all-seeing 
eye  would  protect  His  chosen  ones  from  danger — at  all  events,  that 
whatever  would  befall  us  would  be  in  accordance  with  His  most  holy 
will.  When  we  stopped  at  noon,  there  was  no  room  for  us  in  the  inn, 
so  that  we  had  not  even  a  tree  to  shelter  us  from  the  burning  rays  of  a 
tropical  sun.  The  ruins  of  some  old  buildings  were  near.  Mother  and 
Sister  Martha  went  there  to  rest  and  fell  asleep.  A  troop  of  nude 
Indians,  who  are  peaceable,  came  in  the  meantime.  They  had  the  con- 
sideration to  be  quiet  and  let  them  sleep.  Sister  Martha  was  resting 
on  an  eld  cowhide.  A  warrior,  perceiving  her,  stole  softly  up  and  sat 
down  beside  her.  The  rest  of  the  Sisters  were  in  the  wagon,  while  I 
employed  myself  in  washing  some  handkerchiefs  and  amused  myself 
by  taking  notes  for  my  Journal.  Father  and  the  boy  prepared  dinner, 
after  which  we  resumed  our  journey.  About  4  P.  M.  we  passed  the 
Valley  of  the  Pima  Indians.  Their  dwellings  are  constructed  of  straw 
and  are  shaped  like  a  bird's  nest,  in  an  inverted  position.  They  vary 
from  four  to  five  feet  in  height,  and  have  a  small  hole  as  a  place  of 
entrance.  Their  costume  consists  of  two  pieces  of  calico  or  flannel 
extending  to  the  knees,  one  piece  hanging  in  front,  the  other  behind. 


FROM  ST.  LOUIS  TO  TUCSON  111 

The  young  squaws  are  clothed  with  the  inner  bark  of  trees  in  the  same 
manner.  The  old  ladies  arc  not  so  modestly  attired.  They  dress  their 
hair  with  a  mixture  of  mud  and  water,  which  has  the  double  effect  of 
destroying  the  vermin  and  keeping  the  hair  in  its  place.  They  are  a 
brave-looking  tribe,  very  unlike  the  poor,  timid  Indians  of  the  frontier. 
We  camped  at  9  o'clock.  Whilst  partaking  of  our  evening  refection 
sixteen  soldiers  rode  up  and  informed  u.'^  that  they  had  been  sent  to 
escort  "^ome  travellers,  they  knew  not  whom,  and  supposed  we  were 
the  persons,  as  they  saw  no  others.  We  conjectured  that  our  good 
Father,  St.  Joseph,  had  sent  them  to  our  assistance,  though  at  the  time 
we  were  not  aware  of  how  much  we  stood  in  need  of  their  escort.  We 
might  in  all  probability  have  been  massacred  by  the  savages  had  they 
not  beeti  our  safeguard.  The  Indians  are  afraid  to  appear  when  they 
hear  the  soldiers,  unless  they  are  sufficiently  strong  in  number  to  fight 
them.  They  continued  with  us  for  the  remaining  seventy-five  miles  of 
our  journey. 

May  25,  1870.  While  v*  e  were  at  breakfast  this  morning  three  of 
the  citizens  of  Tucson  who  were  a  portion  of  the  number  appointed  to 
meet  us  (the  others  having  remained  at  the  next  station),  rode  up.  We 
resumed  our  journey  at  5  P.  M.  Some  miners  joined  us  in  order  to 
share  our  protection.  The  soldiers  followed  close  in  the  rear.  They 
had  two  mules  to  carry  their  baggage — one  carried  the  blankets,  the 
other  the  cooking  utensils.  We  titled  them  respectively  the  "chamber- 
maid" and  the  "cook."  Tlie  latter  looked  quite  amusing  with  pots  and 
pans  hanging  from  each  side.  At  noon  we  reached  the  station,  where 
the  remainder  of  the  escort  from  Tucson  was  awaiting  us — sixty-five 
miles  from  the  city ;  but  as  they  could  speak  neither  French  nor  English 
we  did  not  understand  them.  At  5  P.  M.  we  set  out  again.  Everyone 
was  in  fine  spirits,  especially  the  citizens.  All  passed  oft"  pleasantly 
until  midnight,  when  a  serious  turn  of  mind  and  manner  seemed  to  take 
possession  of  each  and  every  one.  We  were  then  approaching  Picacho 
Peak,  where  the  Apaches  are  accustomed  to  attack  travellers.  A  fear- 
ful massacre  had  been  perpetrated  there  only  a  week  previous.  The 
road  winds  through  a  narrow  pass  in  the  mountain  where  the  Indians 
conceal  themselves  and  throw  out  their  poisoned  arrows  at  the  passers- 
by.  The  place  is  literally  filled  with  graves,  sorrowful  monuments  of 
savage  barbarity.  Each  one  prepared  his  firearms,  even  good  Father 
Francisco.  The  citizens  pressed  around  our  carriage.  The  soldiers 
rode  about  like  bloodhounds  in  search  of  prey.  In  passing  through  the 
peak  the  horses  began  to  neigh,  which  is  a  sure  indication  of  the  prox- 
imity of  the  savages.  "The  Indians !  the  Indians !"  was  echoed  from 
every  mouth.  Whip  and  spurs  were  given  to  the  horses.  We  went 
like  lightning,  the  men  yelling  all  the  while  like  so  many  fiends  in  order 
to  frighten  the  savages.  Tiie  novelty  of  the  scene  kept  us  from  being 
afraid.    We  travelled  in  this  manner  until  4  A.  M. 

Ascension  Thursday,  May  26.  1870.     When  we  had  passed  un- 
harmed through  the  most  dangerous  portion  of  our  route,  we  returned 


112  SISTER  MONICA 

fervent,  heartfelt  thanks  to  our  good  God  for  our  preservation.  After 
refreshing  ourselves  with  a  cup  of  cofifee,  we  continued  our  journey 
until  within  fifteen  miles  of  Tucson,  where  we  stopped  for  a  short  rest. 
The  citizens  wished  us  to  remain  there  all  night,  as  they  wished  us  to 
enter  Tucson  in  daylight,  v/here  a  grand  reception  was  in  preparation. 
You  see  thev  were  quite  proud  of  us.  After  considerable  reasoning 
they  became  very  enthusiastic  over  the  matter;  but  Father  finally  suc- 
ceeded in  obtaining  their  consent  for  us  to  enter  that  night.  Four  men 
went  in  advance  with  the  joyful  tidings  of  our  arrival.  We  were  ex- 
pected at  about  6  o'clock  P.  IVI.,  and  were  afterwards  informed  that  the 
ladies  ?ind  children  had  stationed  themselves  on  the  housetops,  being 
too  modest  to  mix  in  the  crowd  with  men.  At  about  three  miles  from 
the  town  we  were  met  by  the  procession,  which  was  headed  by  four 
priests  on  hor;-eback ;  but  as  we  came  in  sight  they  dismounted  and  ran 
rather  than  walked  to  meet  us,  the  crowd  in  the  meantime  discharging 
firearms.  Before  we  reached  the  city  their  number  had  increased  to 
about  3000,  some  discharging  firearms,  others  bearing  lighted  torches  in 
their  hands,  al)  walking  in  order  with  heads  uncovered.  The  city  was 
illuminated,  fireworks  in  full  play.  Balls  of  combustible  matter  were 
thrown  in  the  streets  through  which  we  passed.  At  each  explosion 
Sister  Euphrasia  made  the  pign  of  the  cross.  All  the  bells  in  the  city 
were  pealing  forth  their  merriest  strains.  On  reaching  the  convent  we 
found  our  good  Bishop  in  company  with  several  ladies  and  gentlemen, 
awaiting  our  arrival.  The  crowd  then  fired  a  farewell  salute  and  dis- 
persed. We  feel  truly  grateful  to  these  good  people  for  their  kind  re- 
ception, as  it  is  a  convincing  testimony  of  their  reverence  for  our  holy 
Faith.  After  we  had  arranged  our  toilet  the  ladies  ushered  us  into  the 
refectory,  where  a  nice  supper  had  been  prepared  for  us.  They  waited 
on  us  at  supper,  and  endeavored  to  make  everything  as  pleasant  as  pos- 
sible. When  we  had  finished  our  repast  they  departed,  leaving  us  in 
quiet  possession  of  our  new  home — "St.  Joseph's  Convent,  Tucson, 
Arizona."  Our  first  act  was  to  return  thanks  to  our  glorious  Patriarch, 
St.  Joseph,  for  preserving  us  from  the  many  and  great  dangers  to  which 
we  had  been  exposed  for  love  of  Jesus  and  the  salvation  of  souls.  Our 
house  is  built  of  adobe  or  brick  dried  in  the  sun — simply  mud — and 
consists  of  but  one  story.  It  adjoins  the  Cathedral,  and  one  of  the 
chapels  thereof  serves  as  our  chapel. 

Now  that  we  are  settled  in  our  new  home  we  trust  our  good  Sis- 
ters will  continue  to  pray  tor  us.  recommending  the  success  of  our  mis- 
sion, our  schools  and  our  own  spiritual  welfare  to  our  dear  Lord,  to  the 
end  that  we  may  labor  earnestly  to  promote  His  greater  glory,  and  have 
this  alone  in  view  in  all  our  undertakings. 

Dear  Reverend  Mother  and  Sisters  in  Christ, 

6'iSTER  Monica  of  the  Sacred  Heart.^ 
Sentember  17,  1870. 


2  Our  readers  may  be  interested  to  know  that  Sister  Monica,  the  author  of 
this  Diary,  is  still  alive  and  active;  she  now  lives  at  the  Nazareth  House  of  the 
Community,  Jefferson  Barracks,  St.  Louis  Co.,  Mo. 


FROM  ST.  LOUIS  TO  TUCSON  113 

N.  B. — The  Bishop  was  never  able  to  find  out  who  had  given  the 
order  for  the  soldiers  to  meet  the  Sisters.  All  that  the  Commandant  of 
the  fort  could  tell  was  that  a  very  respectable,  hasty  messenger  arrived 
at  the  fort,  with  a  request  that  a  detachment  be  sent  immediately  to 
escort  some  travellers  through  the  dangerous  passes. 

Three  years  later,  in  1873,  Bishop  Salpointe  stopped  at  Carondelet 
on  his  way  to  Rome,  and  made  arrangements  for  three  more  Sisters  for 
the  Arizona  Mission.  He  returned  from  Rome  in  the  fall,  and  met  the 
Sisters  who  were  to  accompany  him.  in  Kansas  City.  They  left  Kansas 
City  December  ist,  1873,  reached  Denver  where  they  remained  until  De,- 
cember  9.  The  Sisters  were  hospitably  entertained  by  the  Sisters  of 
Loretto  and  the  Bishop  remained  at  the  home  of  Bishop  Machebeuf. 
From  Denver  they  went  by  rail  to  Kit  Carson,  Colorado,  where  they 
were  furnished  with  a  covered  wagon  and  horses  for  the  remainder  of 
the  journey.  They  started  for  Trinidad  by  way  of  Raton  Pass,  got  lost 
in  a  snowstorm,  but  had  the  good  fortune  to  find  a  sheep  ranch,  where 
two  shepherds  gave  up  their  hut  to  the  travellers.  On  December  14  they 
resumed  theirjourney,  reached  Trinidad  in  safety  and  spent  several  days 
with  the  Sisters  of  Charity.  They  arrived  at  Las  Vegas  in  time  to  spend 
the  Christmas  holidays  with  the  Sisters  of  Loretto.  At  Las  Vegas  the 
Bishop  secured  another  team  of  horses,  the  Sisters  of  Loretto  gave  him 
an  old  coach  for  his  own  use,  and,  according  to  the  written  account,  the 
travellers  left  Las  Vegas  "in  style."  They  reached  Tucson  January  2-/, 
1874. 


ORIGIN  OF  THE  CREOLES  OF 
GERMAN   DESCENT 

J.  Hanno  Deiler  in  his  book  on  "The  Settlement  of  the  German 
Coast  of  Lotusiana"  (Americana  Germanica  Press,  Philadelphia, 
1909)  defines  the  term  "Creole": 

Creoles  are  the  descendants  of  the  white  people  who  emigrated  from 
Europe  to  Louisiana  during  the  colonial  period,  i.  e.  before  1803;  and  are 
properly  only  those  born  within  the  limits  of  the  original  territory  of 
Louisiana. 

In  matters  of  descent  not  the  language,  but  the  blood  is  the  vital 
matter,  and  the  blood  alone.  We  must  therefore  classify  the  Louisiana 
Creoles  according  to  the  blood  of  their  progenitors  and  say:  There 
are  Creoles  of  French  descent,  Creoles  of  German  descent,  Creoles  of 
Spanish  descent,  and  still  others,  for  instance,  Creoles  of  Irish  descent 
and  Creoles  of  Scotch  descent  (H.  Deiler  ib.  p.  116).  The  descendants 
of  the  founders  of  the  "German  Coast"  and  the  descendants  of  all 
other  Germans  who  came  to  Louisiana  before  the  year  1803  are  the 
"Creoles  of  German  descent".  The  first  Louisiana  Creole  was  bom 
in  Mobile  in  1704,  the  child  of  a  French  father,  nationality  of  the 
mother  unknown. 

In  1717,  under  the  leadership  of  the  notorious  Scottish  speculator 
John  Law  and  in  connection  with  his  bank  in  Paris,  the  Western  Com- 
pany was  formed,  called  after  1719,  "La  Compagnie  des  Indes".  This 
company  had  grants  of  land  and  was  expected  to  realize  immense  sums 
by  planting  and  commerce.  It  received  the  trade  monopoly  for  twenty- 
five  years,  with  the  right  to  issue  an  unlimited  number  of  shares  of 
stock  and  the  privilege  not  only  of  giving  away  land  on  conditions, 
but  also  of  selling  it  outright.  For  these  and  other  considerations 
the  company  obligated  itself  to  bring  into  the  colony  during  the  life  of 
its  franchise  at  least  6,000  white  people  and  3,000  negroes. 

In  order  to  develop  the  supposedly  inexhaustible  mineral  treas- 
ures of  Louisiana  and  the  fabulous  wealth  of  its  soil,  large  tracts  of 
land,  concessions,  were  given  to  such  rich  men  in  France  as  would 
obligate  themselves  to  bring  the  necessary  number  of  people  from 
Europe  to  till  the  soil,  and  to  work  in  the  mines.  One  of  the  largest 
concessioners  was  John  Law,  the  president  of  the  company,  who  caused 
two  concessions  to  be  given  to  himself.  The  largest  one  was  on  the 
lower  Arkansas  River,  on  the  peninsula  formed  by  the  Mississippi, 
White  and  Arkansas  Rivers.  His  second  concession  was  seven  leagues 
below  New  Orleans,  on  the  Mississippi  River,  below  English  Turn. 
As  a  shrewd  business  man,  which  he  no  doubt  was.  John  Law  knew 
that,  to  make  his  venture  a  success,  he  needed  not  only  money  but  also 

114 


COTE  DES  ALLEMANDS  115 

people  able  and  willing  to  toil  for  him ;  and,  as  he  knew  from  the 
reports  of  the  former  governors  how  little  adapted  to  agriculture  the 
French  colonists  had  proven  themselves,  he  resolved  to  engage  for  his 
own  concessions  Germans  from  the  country  on  both  sides  of  the  Rhine, 
and  from  Switzerland. 

A  great  agitation  was  now  inaugurated,  partly  to  induce  rich  peo- 
ple to  take  shares  in  the  general  enterprise  and  buy  land  for  their  own 
account  and  partly  to  entice  poor  people  to  become  engages  (hired  field 
hands).  After  a  while,  land  was  to  be  given  to  the  poor  held  hands 
to  enable  them  also  to  get  rich.  About  this  time,  pamphlets  in  several 
languages  were  printed,  containing  extracts  from  letters  of  people  who 
had  already  settled  in  Louisiana,  and  giving  glowing  descriptions  of 
the  country.  Such  a  pamphlet,  in  German,  which,  perhaps,  came  to 
Louisiana  with  one  of  the  pioneer  families,  was  found  by  Hanno 
Deiler,  the  historian  of  the  German  Coast,  about  1884,  in  a  little  book 
shop  at  New  Orleans  and  was  bought  by  the  Fisk  Library  (v.  Deiler 
p.  12).   It  was  printed  at  Leipsic  in  1720. 

German  historians  state  that,  as  a  result  of  this  agitation,  10,000 
Germans  emigrated  to  Louisiana.  This  seems  a  rather  large  number 
of  people  to  be  enticed  by  the  promoter's  promises  to  leave  their  father- 
land and  emigrate  to  a  distant  country ;  but  we  must  consider  the 
pitiable  condition  under  which  these  people  lived  at  home.  No  part 
of  Germany  had  suffered  more  through  the  terrible  "Thirty  Years' 
War"  (1618-1648),  than  the  country  on  the  Rhine  and  especially  the 
Palatinate.  After  the  Thirty  Years'  War  came  the  dreadful  period  of 
Louis  XIV ;  the  Palatinate,  en  both  sides  of  the  Rhine,  was  devastated 
in  a  most  frightful  manner.  Never  before  were  such  barbarous  deeds 
perpetrated  as  by  Turenne,  Melac  and  other  French  generals  in  the 
Palatinate.  Whether  French  troops  invaded  Germany  or  Germans 
marched  against  the  French,  it  was  always  the  Palatinate  and  the  other 
countries  on  the  Rhine  that  suffered  most  through  war  and  its  fearful 
consequences :  pestilence,  famine  and,  often  also,  religious  persecution. 

The  people  on  the  Rhine  had  at  last  lost  courage,  and.  as  in  1709 
and  1710,  at  the  time  of  the  great  famine,  15,0CXD  inhabitants  of  the 
Palatine  had  listened  to  the  English  agents  and  had  gone  down  the 
Rhine  to  England  to  seek  passage  for  the  English  colonies  in  America : 
so  they  were  again  only  too  eager  to  listen  to  the  Louisiana  promoter, 
promising  them  peace,  political  and  religious  freedom  and  wealth  in 
the  New  World.  So  they  went  forth,  not  only  from  the  Palatinate, 
but  also  from  Alsace  Lorraine,  Baden,  Wuertemberg.  the  electorates 
of  Mayence  and  Treves  and  even  from  Switzerland,  some  of  whose 
sons  were  already  serving  in  the  Swiss  regiments  of  Halwyl  and  Karer, 
sent  to  Louisiana  by  France. 

Only  a  small  portion  of  these  10,000  Germans  ever  reached  the 
shores  of  Louisiana.  We  read  that  the  roads  leading  to  the  French 
ports  of  embarkation  were  covered  with  Germans,  but  that  many  broke 
down  on  their  journey  from  hardships  and  privations.  In  the  French 
ports,  moreover,  where  no  preparations  had  been  made  for  the  care  of 
so  many  strangers,  and  where,  while  waiting  for  the  departure  of  the 
vessels,  the  emigrants  lay  crowded  together  for  months,  and  were  in- 


116  REV.  F.  G.  HOLWECK 

sufficiently  fed,  diseases  broke  out  among  them  and  carried  off  many. 
Then  came  the  great  loss  of  human  life  on  the  voyage  across  the  sea. 
Such  a  vo3'age  often  lasted  several  months,  long  stops  being  made  at 
San  Domingo,  where  the  people  were  exposed  to  infection  from  tropical 
diseases.  When  even  strong  and  healthy  people  succumbed  to  diseases 
brought  on  by  the  privations  and  hardships  of  such  a  voyage,  by  the 
miserable  fare,  by  the  lack  of  drinking  water  and  disinfectants,  and 
by  the  terrible  odors  in  the  ship's  hold, — how  mufet  these  emigrants 
have  fared,  weakened  as  they  were  from  their  journey  through  France 
and  from  sickness  in  the  French  ports?  At  one  time  only  forty  Ger- 
mans landed  in  Louisiana  of  200  who  had  gone  on  board ;  one  author 
speaks  of  200  Germans  who  landed  out  of  1,200  (H.  Deiler  ib.  p.  16). 

Sickness  and  starvation,  however,  were  not  the  only  dangers  of 
the  emigrant  of  those  days.  At  that  time  the  buccaneers,  who  had 
been  driven  from  Yucatan  by  the  Spaniards,  in  1717,  were  yet  in  the 
Gulf  of  Mexico  and  pursued  European  vessels  because  these,  in  addi- 
tion to  emigrants,  usually  carried  large  quantities  of  provisions,  arms, 
ammunition  and  money.  Afany  a  vessel  that  plied  between  France 
and  Louisiana  was  never  heard  of  again.  In  1721  a  French  ship  with 
"300  very  sick  Germans"  on  board  was  captured  by  bucaneers  near 
the  bay  of  Samana  in  San  Domingo. 

Following  Hanno  Deiler's  careful  inquiries,  we  must  come  to  the 
conclusion  that  of  the  many  thousands  (6,000  to  10,000)  who  left 
Europe  for  Louisiana,  only  2,000  actually  reached  the  shores  of  the 
colony  and  were  disembarked  at  Biloxi  and  upon  Dauphine  Island, 
in  the  harbor  of  Mobile. 

In  the  fall  of  1719  the  French  ship  Les  Deux  Freres  brought  the 
first  German  colonists  to  Louisiana  (Deiler  p.  19).  The  ship  was 
laden  with  all  sorts  of  merchandise  and  effects  "which  belonged  to 
them."  These  people  could  not  have  been  intended  for  John  Law; 
for  judging  from  what  they  brought  along  with  them,  they  must  have 
been  people  of  some  means,  who  intended  to  become  independent 
settlers.  We  may  assume  that  they  were  the  founders  of  the  first 
Germati  village  (le  premier  ancien  village  allemand),  on  what  is  now 
called  "The  German  Coast,"  -  one  and  a  half  miles  inland  from  the 
Mississippi  River,  on  the  right  bank,  about  30  miles  above  New 
Orleans  ( founded  by  Bienville  only  one  year  previously) .  In  Sep- 
tember 1721  (according  to  census  of  1724),  however,  these  j>eople 
were  drowned  out  by  the  stormwater  of  the  "great  hurricane,"  and  the 
waters  of  the  "Lac  des  Allemands".  This  storm  lasted  five  days.  Some 
of  the  inundated  families  of  the  German  villages  died,  others  moved 
to  the  river  front,  where  the  land  was  higher,  and  only  three  were 


'  The  district  wliich  is  now  called  the  "German  Coast"  (Cote  des  Allemands) 
begins  about  25  miles  (by  river)  above  New  Orleans  and  extends  about  forty 
miles  up  the  Mississippi  on  both  banks.  The  land  is  perfectly  level;  at  the  banks 
of  the  river,  however,  it  is  a  little  higher,  because  of  the  deposit  the  Mississippi 
had  left  there  at  every  overflow.  At  a  distance  from  one  to  two  miles  from 
the  river  it  becomes  lower  and  gradually  turns  into  cypress  swamps.  Since  1802 
the  lower  part  has  been  called  "St.  Charles  Parish"  and  the  upper  "St.  John  the 
Baptist  Parish." 


COTE  DES  ALLEMANDS  117 

found  in  the  first  German  village  by  the  census  enumerator  of  1724. 

In  the  beginning  of  the  year  1720,  says  Penicaut",  seven  ships 
came  with  more  than  4,000  persons,  "French  as  well  as  German  and 
Jews".  They  were  the  ships  La  Gironde,  L'Elephant,  La  Loire,  La 
Seine,  Le  Dromadaire,  Lc  Traversier  and  La  Venus.  As  Le  Droma- 
daire  brought  the  whole  outfit  for  John  Law's  concession,  the  staff  of 
Mr.  EHas  (Stultheus),  the  Jewish  business  manager  of  Law,  may  have 
been  on  board  this  vessel.  For  the  same  reason  we  may  assume  that 
the  German  people  on  board,  or  at  least  a  large  part  of  them,  were 
so-called  "Law  People"  and  were  mostly  sent  to  the  concession  on  the 
Arkansas  River. 

On  the  16th  of  September,  the  ship  Le  Profond  brought  more  than 
240  Germans  "for  the  concession  of  Mr.  Law,"  and  on  November  9, 
1720,  the  ship  La  Marie  brought  Mr.  Levens,  the  second  director  of 
Law's  concessions,  and  Mr.  Maynard,  "conducteur  d'ouvriers."  The 
Germans  who  came  on  the  seven  ships  mentioned  by  Penicaut  and 
those  who  arrived  on  board  Le  Profond  seem  to  have  been  the  only 
ones  of  the  thousands  recruited  for  Law  in  Germany  who  actually 
reached  the  howling  wilderness  of  the  Arkansas  River,  traveling  from 
Biloxi  by  way  of  the  inland  route:  Lake  Borgne,  Lake  Pontchartrain, 
Lake  Maurepas,  Amite  River,  Bayou  Manchac  and  the  Mississippi 
River.  All  later  arrivals  were  detained  at  Biloxi  and  New  Orleans 
and  sent  to  the  villages  on  the  German  Coast. 

A  rapid  increase  of  the  population  would  at  all  times,  even  in  a 
well  regulated  community,  be  a  source  of  embarrassment.  It  would 
need  the  most  careful  preparations  and  the  purchasing  and  storing  of 
a  great  quantity  of  provisions  in  order  to  solve  the  problem  of  subsist- 
ence in  a  satisfactory  manner.  On  Dauphine  Island  and  on  Biloxi 
Bay,  nevertheless,  where  the  officials  of  the  Compagnie  des  Indes  ruled, 
nothing  was  done  for  the  reception  of  so  many  newcomers.  Everybody 
there  seems  to  have  lived  like  unto  the  lilies  of  the  field :  "They  toiled 
not,  neither  did  they  spin."  Nobody  sowed,  nobody  harvested,  and  all 
waited  for  the  provision  ships  from  France  and  from  San  Domingo. 
Rather  than  work  they  would  beg,  steal  or  rob  from  the  Indians.  Thus 
the  poor  German  immigrants  were  put  on  land  where  there  was  always 
more  or  less  famine,  sometimes  even  starvation.  The  provisions 
which  the  concessioners  had  brought  with  them  to  feed  their  own 
engages  were  taken  away  from  the  ships  by  force  to  feed  the  soldiers 
and  the  immigrants  were  told  to  subsist  on  what  they  might  be  able 
to  catch  on  the  beach  and  on  the  corn  which  the  Indians  might  let  them 
have.  Governor  Bienville  repeatedly  demanded  that  these  immigrants 
should  not  be  landed  on  the  gulf,  but  should  be  taken  up  the  Mississippi 
River,  but  the  question  whether  large  vessels  could  enter  and  ascend 
the  great  river  was  not  yet  solved,  although  the  colony  had  been  in 
existence  for  about  twenty  years.    As  a  very  large  number  of  smaller 


2  Penicaut  was  a  French  carpenter  who  lived  for  twenty  years  (i6gg  to 
Oct.  1721)  in  the  colony,  and  his  "Relation"  is  an  important  source  for  the  his- 
tory of  Louisiana.  Mr.  French,  in  his  "Louisiana  and  Florida"  has  published  a 
translation. 


118  REV.  F.  G.  HOLWECK 

boats,  by  which  the  immigrants  might  easily  have  been  taken  to  the 
concessions  by  the' inland  route  through  Lake  Pontchartrain,  had  been 
allowed  to  go  to  wreck  on  the  sands  of  Biloxi,  the  newcomers,  espe- 
cially those  who  arrived  in  1721,  had  to  stay  for  many  months  in 
Biloxi  and  on  Dauphine  Island,  where  they  starved  in  masses  or  died 
of  epidemic  diseases. 

On  February  3,  1721,  the  ship  La  Mutme  arrived  at  Ship  Island 
with  147  (347?)  Swiss  "Ouvriers"  of  the  Compagnie  des  Indes."  ^ 
Shortly  before,  on  January  24,  four  ships  had  sailed  from  the  French 
port  of  L'Orient  for  Louisiana  with  875  Germans  and  66  Swiss 
emigrants.  The  names  of  these  four  ships  were  Les  Deux  Freres,  La 
Garonne,  La  Sanone  and  La  Charente.  But  few  of  these  941  emigrants 
survived  the  horrors  of  the  sea  voyage  and  landed  on  the  coast  of 
Louisiana  (v.  Deiler,  p.  28).  On  the  ship  Lex  Deux  Freres  alone  173 
lives  out  of  213  were  lost  on  the  sea.  What  suffering,  what  despair 
must  have  been  endured  on  board  these  pest  ships ! 

Towards  the  end  of  May  1721  two  other  ships  with  270  Germans 
arrived  in  Louisiana ;  finally  there  came  on  June  4,  the  Portefaix  with 
330  immigrants,  mostly  Germans  and  originally  intended  for  John 
Law's  concessions.  They  were  under  the  command  of  Karl  Friedrich 
d'Arensburg,  a  former  Swedish  officer,  then  in  the  service  of  the  Com- 
pagnie des  hides}  But  in  the  meanwhile  John  Law's  delusive  scheme 
had  failed.  In  the  early  spring  of  1721  the  news  arrived  in  Louisiana, 
that  Law  had  resigned  his  post  of  councillor  of  state  and  comptroller- 
general  of  the  finances  of  France  and  for  personal  safety  fled  from 
Paris. ^  The  news  of  Law's  failure  was  a  heavy  blow  to  the  Compagnie 
des  Indes.  It  was  decided  to  send  no  more  Germans  to  the  Law  con- 
cessions, but  to  organize  the  immigrants  under  the  leadership  of 
d'Arensburg  and  to  begin  a  new  settlement  with  them.  D'Arensburg, 
merging  the  survivors  of  the  different  troops  into  one  body,  departed 
with  them  from  Biloxi  for  the  banks  of  the  Mississippi  and  transferred 
them  to  the  two  German  villages  on  the  German  Coast,  thirty  miles 


3  Ever  since  1719  the  Swiss  formed  an  integral  part  of  the  French  troops 
in  Louisiana.  There  were  always  at  least  four  companies  of  fifty  men  each  in 
the  colony.  At  the  expiration  of  their  term  of  service,  they  usually  remained 
in  Louisiana,  took  up  a  trade  or  settled  on  some  land  contiguous  to  the  German 
Coast.  It  was  even  a  rule  to  give  annually  land,  provisions  and  rations  to  two 
men  from  each  Swiss  company  to  facilitate  their  settling.  The  great  majority 
of  these  Swiss  soldiers,  however,  were  not  Swiss,  but  Germans  from  all  parts 
of  the  fatherland. 

*  This  remarkable  man's  name  probably  was  Karl  Friedrich,  born  at  Arens- 
burg  on  the  isle  of  Oesel  in  the  Baltic  Sea  (Bay  of  Riga).  With  other  Swedish 
officers  he  left  his  home,  because  he  preferred  exile  to  Russification.  The  French 
officials  of  the  Compagnie  des  Indes,  mistaking  "d'Arensburg"  for  his  family 
name,  issued  his  commission  to  "Charles  Frederic  D'Arensbourg"  With  his 
Germans  he  took  active  part  in  the  expulsion  of  Governor  Ulloa  from  New 
Orleans  in  1768.  He  died  November  18,  1777,  at  the  age  of  84  years.  (Deiler, 
p.  38.  ss.) 

s  Law  left  Paris  on  December  10,  1720,  for  Brussels.  Later  on  he  lived  in 
great  obscurity,  finally  settling  at  Venice;  there  he  died  March  21.  1729,  still 
occupied  in  vast  schemes  and  fully  convinced  of  the  solidity  of  his  system,  the 
failure  of  which  he  attributed  entirely  to  enmity  and  panic.  (The  Americana, 
Vol.  XIT,  under  Law  John.) 


COTE  DES  ALLEMANDS  119 

from  New  Orleans,  which  in  honor  of  Karl  Friedrich  d'Arensburg 
were  called  "Karlstein"  (Deiler  p.  54). 

But  the  German  engages  on  the  Arkansas  River  were  in  a  pre- 
carious condition.  Having  arrived  about  the  end  of  1720,  they  had 
not  been  able  to  make  a  crop,  as  the  preparatory  work  of  clearing  the 
ground  and  providing  shelter  for  themselves  had  occupied  most  of 
their  time;  much  sickness  also  prevailing  amongst  them,  they  were 
unable  to  begin  farming  operations  on  a  larger  scale  before  August 
1721.  These  Germans  therefore  needed  assistance  until  they  could 
help  themselves,  for  not  another  livre  was  to  be  expected  from  the 
bankrupt  John  Law.  But  when,  in  November  1721,  the  company  had 
decided  to  manage  Law's  concessions  in  the  future  for  their  own 
account,  the  resolution  to  help  the  Germans  was  not  carried  out,  as 
Law's  agent  on  the  Arkansas,  Levens,  refused  to  transfer  the  business 
to  the  company.  So  it  happened  that  the  forlorn  Germans  received 
help  neither  from  the  one  side  nor  from  the  other  to  bridge  them  over 
to  the  harvesting  time  of  their  first  crop.  They  were  forced  to  ask 
help  of  their  old  friends,  the  Arkansas  and  the  Sothui  Indians.  Final- 
ly, when  help  from  this  last  source  failed,  and  smallpox  broke  out 
amongst  the  Indians  and  the  Germans,  they  were  forced  to  give  up  all 
and  abandon  the  concession. 

They  resolved  to  go  down  the  Mississippi  to  New  Orleans,  end 
of  January  or  in  February  1722,  to  return  to  Europe.  Only  47  persons 
remained  behind,  which  Dudemaine  Dufresne  found  there,  when  in 
March  1722  he  was  installed  by  La  Harpe  in  the  office  of  manager  of 
the  concession  in  place  of  Levens.  When  La  Harpe  returned  from 
his  other  mission,  the  silly  search  for  the  imaginary  "Smaragd  Rock" 
in  Arkansas,  these  too  had  departed. 

The  arrival  of  the  flotilla  of  the  Germans  from  the  Arkansas 
River  must  have  been  a  great  surprise  for  the  people  of  New  Orleans. 
That  the  Teuton  colonists  who  considerably  outnumbered  the  popula- 
tion of  the  new  town,  could  remain  at  New  Orleans,  was  out  of  ques- 
tion. Nor  would  the  ill  treated  people  stay  in  the  swampy  and  wild 
post.  New  Orleans  was  at  that  time  in  its  very  infancy  and  looked 
more  like  a  miserable  mining  camp  than  a  town.  Indeed  the  Germans 
did  not  come  to  thank  the  Company  for  favors.  Some  very  plain 
words  were  spoken  by  the  desperate  men  to  the  officials  of  the  Com- 
pany ;  in  fact,  it  is  said  that  Governor  Bienville  interceded,  and  when 
they  demanded  passage  back  to  Europe,  tried  his  very  best  to  induce 
them  to  remain.  The  results  of  the  conferences  were :  first  that  the 
Germans  from  the  Arkansas  were  given  rich  alluvial  lands  on  the 
right  bank  of  the  Mississippi  River,  about  25  miles  above  Ntew  Orleans, 
on  what  is  now  known  as  the  "German  Coast,"  where  the  village  of 
Karlstein  already  existed ;  secondly  that  the  agent  on  the  Arkansas, 
Levens,  was  deposed ;  and  thirdly,  that  provisions  were  sent  to  the 
Germans  who  still  remained  there.    (Deiler,  p.  38). 

But  the  grant  of  good  land  in  the  neighborhood  of  the  infant  city 
did  not  terminate  the  woes  of  the  unfortunate  colonists. 

No  pen  can  describe,  says  Deiler  (p.  56),  nor  human  fancy  imagine 
the  hardships  which  the  German  pioneers  of  Louisiana  suffered  even 


120  REV.  F.  G.  HOLWECK 

after  they  had  survived  the  perils  of  the  sea  and  epidemics  and  starva- 
tion on  the  sands  of  Biloxi.  Had  they  been  of  a  less  hardy  race,  not 
one  of  these  families  would  have  survived.  It  should  be  remembered 
that  the  land  assigned  to  them  was  virgin  forest  in  the  heavy  alluvial 
bottoms  of  the  Mississippi,  with  their  tremendous  germinating  powers 
awakened  by  a  semi-tropical  sun.  Giant  oaks  with  wide-spreading  arms 
and  gray  mossy  beards  stood  there  as  if  from  eternity  and  defied  the 
ax  of  man.  Between  them  arose  towering  pines  with  thick  under- 
growth, bushes  and  shrubs  and  an  impenetrable  twist  of  running, 
spinning  and  climbing  vines,  under  whose  protection  lurked  a  hell  of 
hostile  animals  and  savage  men.  Leopards,  bears,  panthers,  wild  cats, 
snakes  and  alligators,  and  their  terrible  allies,  a  scorching  sun,  the 
miasma  rising  from  the  disturbed  virgin  soil,  and  the  floods  of  a 
mighty  river, — all  these  combined  to  destroy  the  work  of  man  and 
man  himself.  There  were  no  levees  then,  no  protecting  dams,  and 
only  too  often,  when  the  spring  floods  came,  the  colonists  wore  driven 
to  climb  upon  the  roofs  of  their  houses  and  up  into  the  trees ;  hvindreds 
of  miles  of  fertile  land  were  inundated. 

In  spite  of  all  the  hardships  which  the  pioneers  had  to  endure  and 
the  difficulties  to  be  encountered,  the  industry,  energy  and  perseverance 
of  these  hardy  colonists  conquered  all ;  and  although  hundreds  perished, 
the  survivors  wrested  from,  the  soil  not  only  a  bare  living,  but  in  course 
of  time  a  high  degree  of  prosperity  also.  These  German  peasants  more 
than  once  saved  the  city  of  New  Orleans  from  famine.  Karl  Friedrich 
d'Arensburg  served  for  more  than  forty  years  as  commander  and  judge 
of  the  German  Coast  of  Louisiana,  sharing  alike  the  joys  and  the  hard- 
ships of  his  people. 

In  the  Catholic  Church  in  New  Orleans,  on  the  site  of  the  present 
Cathedral,  the  Germans  of  the  German  Coast  first  attended  divine 
service ;  here  they  also  had  their  children  christened,  here  their  wed- 
dings were  celebrated.  The  .^athedral  records  from  1720  to  1730  contain 
many  German  names. 

But  in  1724,  so  the  census  of  that  year  informs  us,  the  tiermans 
had  a  chapel  of  their  own  on  the  German  Coast,  which  then  may  have 
stood  already  for  one  or  two  years,  as  the  river  settlement  was  made 
in  the  late  fall  of  1721.  It  is  interesting  to  note  this  fact  and  to 
remember  that  this  chapel  was  built  about  the  same  time  when  the 
Jesuit  Charlevoix  reported  (1722)  that  the  people  of  New  Orleans 
"had  lent  the  Lord  half  of  a  miserable  store  for  divine  service  and 
that  they  want  the  Lord  to  move  out  again  and  accept  shelter  in  a  tent" 
(Deiler,  p.  63).  In  the  colonial  budget  for  1729  provision  was  made 
for  a  resident  priest,  the  Capuchin  Father  Philip.  The  chapel  was 
dedicated  to  St.  Charles,  to  do  honor  to  Karl  Friedrich  d'Arensburg. 
It  was  replaced  in  1740  by  the  first  "Red  Church"  on  the  other  side 
of  the  river,  twenty-five  miles  above  New  Orleans.  The  first  Red 
Church  was  burnt  in  1806  and  in  the  same  year  replaced  by  the  sec- 
ond, the  present  Red  Church.® 

«  The  church  of  St.  Charles  was  called  the  "Red  Church"  from  tlie  tradi- 
tional coat  of  red  paint  which  hoth,  the  old  and  new  church,  had  aiul  which 
made  them  a  landmark  for  boats  on  the  Mississippi  River. 


COTE  DES  ALLEMANDS  121 

111  1771  the  Germans  of  the  Upper  German  Coast  built  the  church 
of  St.  John  the  Baptist,  upon  the  right  side  of  the  river,  a  few  miles 
from  the  place  where  the  first  chapel  had  been.  The  corner  stone  of 
the  present  church  of  St.  John  the  Baptist  was  laid  on  June  4,  1820, 
and  it  was  consecrated  on  March  17,  1822.  The  first  parish  priest  of 
St.  John  the  Baptist,  the  Capuchin  P.  Bernard  de  Limpach  (1772-76) 
was  also  the  first  canonical  pastor  of  the  church  of  St.  Louis,  in  Mis- 
souri (1776-1789).^ 

We  now  approach  the  question :  What  is  the  probable  number  of 
the  Creoles  of  German  descent?  This  question  may  be  answered  in 
the  words  of  the  promise  given  to  Abraham :  they  are  as  numerous 
"as  the  sands  on  the  sea  shore." 

The  church  registers  cf  St.  John  the  Baptist  prove  that  the  Ger- 
man pioneers  were  blessed  with  enormously  large  families.  ^  It  seems 
that  heaven  wanted  to  compensate  them  in  this  manner  for  the  many 
dear  ones  they  had  lost  in  the  ports  of  France,  on  the  high  seas,  in 
Biloxi,  and  during  the  first  period  of  their  settling  in  Louisiana.  Hanno 
Deiler  found  fourteen,  sixteen,  eighteen,  and  once  even  twenty-two 
children  in  a  family. 

Yet,  in  spite  of  this  great  number  of  children  there  was  no  diffi- 
culty in  providing  for  the  numerous  daughters.  There  was  a  great 
scarcity  of  women  in  Louisiana  in  early  times.  Indeed  prostitutes  were 
gathered  in  Paris^  and  sent  to  Louisiana  to  provide  wives  for  the 
colonists.  Few  of  these  lewd  women  ever  had  any  children  and  their 
families  became  extinct  in  the  second  or  third  generations.  No  wonder 
that  the  young  Frenchmen,  especially  those  of  the  better  class  chose 
wives  from  among  the  German  maidens,  who  were  not  only  morally 
and  physically  strong,  but  had  also  been  reared  by  their  German 
mothers  to  be  good  house-wives.  Even  into  the  most  exclusive  circles 
into  the  families  of  the  officials  and  of  the  richest  merchants  the 
German  girls  married ;  they  became  the  wives  of  French  and  Spanish 
officers  of  ancient  nobility  in  whose  descendants  German  blood  still 
flows.^° 

As  a  rule  the  German  girls  took  German    husbands    and    whole 


■   V.  Pastoralblatt,  St.  Loui--,  Mo.,  August  1918.    J.  Rothensteiner. 

**  When,   in  1877    a    demented    negro    set    fire    to  the  priest's  house  of  St. 
Charles'  parish,  all  the  records  of  the  "Red  Church"  were  burnt. 

*  The  Chevalier  Champigny  in  his  memoir  (I<a  Haye,  1776)  writes:  They 
gathered  up  the  poor,  mendicants  and  prostitutes,  and  embarked  them  by  force 
on  the  transports.  On  arriving  in  Louisiana  they  were  married  and  had  lands 
assigned  to  them  to  cultivate,  but  the  idle  life  of  three-fourths  of  these  folks 
rendered  them  unfit  for  farming.  You  cannot  find  twenty  of  these  vagabond 
families  in  Louisiana  now.  Most  of  them_  died  in  misery  or  returned  to  France, 
bringing  back  such  ideas  which  their  ill-success  had  inspired.  The  most  frightful 
accounts  of  the  country  of  the  Mississippi  soon  began  to  spread  among  the  pub- 
lic, at  a  time  when  German  colonists  were  planting  new  and  most  successful 
establishments  on  the  banks  of  the  Mississippi  within  five  or  seven  leagues  from 
New  Orleans.  This  tract,  still  occupied  by  their  descendants,  is  the  best  culti- 
vated and  most  thickly  settled  part  of  the  colony,  and  I  regard  the  Germans 
and  the  Canadians  as  the  founders  of  all  our  establishments  in  Louisiana. 
^^  The  proofs  v.  in  Deiler's  book,  p.  116. 


122  REV.  F.  G.  HOLWECK 

families  married  into  one  another.  To  give  but  one  example,  it  may 
he  mentioned  here  that  out  of  ten  children  of  one  Jacob  Troxler,  net 
fewer  than  eight  married  into  the  Haydel  family.  In  such  families  the 
German  language  survived  longest.  In  consequence,  however,  of  the 
many  family  ties  between  the  Germans  and  the  French,  and  in  conse- 
quence of  the  custom  of  the  Creoles  to  marry  into  related  families, 
French  gradually  became  the  family  language  even  in  those  German 
families  which  had  preserved  the  German  language  during  three  gen- 
erations. 

The  changes  which  the  German  family  names  underwent  amongst 
the  Creoles  are  most  regrettable.  Without  exception,  all  names  of  the 
first  German  colonists  were  changed,  and  most  of  the  Creoles  of  Ger- 
man descent  at  the  present  time  no  longer  know  how  the  names  of 
their  German  ancestors  looked.  Sometimes  they  were  changed  beyond 
recognition  (e.  g.  Zweig  into  La  Branche).  Various  circumstances 
contributed  to  the  changing  of  these  names.  The  principal  one  was, 
no  doubt,  the  fact,  that  some  of  the  old  German  colonists  were  not 
able  to  write  their  names.  Their  youth  had  fallen  into  the  period  of 
the  first  fifty  years  after  the  Thirty  Years'  War,  and  into  the  last 
years  of  the  war  when  the  armies  of  Louis  XIV  of  France  devastated 
the  Palatinate.  In  consequence  of  the  general  destruction  and  the 
widespread  misery  of  that  period,  schools  could  hardly  exist  in  their 
home  towns.  It  was,  therefore,  not  the  fault  of  these  people  if  they 
could  neither  read  nor  write.  As  the  parents  could  not  tell  their  chil- 
dren in  Louisiana  how  to  write  their  names,  these  children  had  to 
accept  what  French  and  Spanish  teachers  and  priests  told  them,  and 
what  they  found  in  official  documents.  But  French  and  Spanish  offi- 
cials and  priests  heard  the  German  names  through  French  and  Spanish 
ears  and  wrote  them  down  as  they  thought  these  sounds  should  be 
written  in  French  or  Spanish. 

The  Creoles  of  German  descent  constitute  even  now  a  large,  if 
not  the  largest,  part  of  the  white  population  of  the  German  Coast, 
the  parishes  of  St.  Charles  and  St.  John  the  Baptist.  But  they  spread 
at  an  early  time  also  over  neighboring  districts,  where  their  many  chil- 
dren took  up  new  lands  for  cultivation. 

There  are  still  amongst  the  descendants  of  the  early  Germans 
many  of  the  ancient  stalwart  German  type,  who  betray  the  French 
blood  received  in  the  course  of  time  only  by  their  more  lively  disposi- 
tion ;  there  are  still  blue  eyes  and  blond  hair  among  them.  But  their 
economical  condition  has  been  changed  considerably.  Through  the 
Civil  War  many  of  these  families  lost  not  only  their  slaves,  but  also 
their  plantations,  the  source  of  their  once  very  considerable  wealth. 
They  have  shared  the  lot  of  the  French  Creoles.  But,  thanks  to  their 
inherited  energy,  they  wrung  an  existence  from  the  adverse  conditions, 
and  now  that  a  new  era  of  prosperty  has  dawned  upon  Lousiana,  their 
prospects  have  become  brighter.  The  great  majority  of  the  Creoles 
of  German  descent  may  be  said  to  be  again  on  the  road  to  prosperity. 

F.  G.  HOLWECK. 


NOTES 


Catholic  Historical  Society  of  St.  Louis. 
Secretary's  Report  for  1919-1920. 

The  Secretary's  report  for  the  twelve  months  just  elapsed  need  be 
but  very  brief,  as  the  main  topics  will  be  treated  by  the  chairmen  of  the 
various  committees. 

At  the  last  general  meeting  of  the  Society  all  the  old  officers  were 
elected  for  another  term,  although  that  method  did  not  seem  altogether 
satisfactory  to  some.  The  officers,  however,  very  faithfully  attended 
to  their  duties.  The  attendance  of  our  membership  was  not  what 
could  be  expected,  especially  when  the  importance  of  our  proposed 
work  is  taken  into  consideration.  Yet  we  have  to  chronicle  some  prog- 
ress. The  membership  grew  in  numbers,  and  our  collections  were  en- 
riched by  some  very  important  gifts,  as  the  old  Church  Records  of  Old 
Mines  Parish  and  the  Letters  of  Archbishop  Kain.  His  Grace  of  St. 
Louis  was  the  donor  of  the  Records,  and  Msgr.  J.  J.  Tannrath  of  Arch- 
bishop Kain's  Letters.  At  the  September  meeting  Fathers  Holweck  and 
Van  Tourenhout  gave  informal  talks  on  the  Old  Parishes  of  Louisiana, 
which  they  had  recently  visited  and  partly  explored.  At  the  Novem- 
ber meeting  Mr.  Edward  Brown  read  an  important  paper  on  Governor 
McNair.  At  the  January  meeting  Father  Martin  Brennan  gave  a 
highly  interesting  talk  on  the  theory  of  the  planets  being  inhabited,  in- 
clining to  the  negative  side.  At  the  March  meeting  the  Secretary  treated 
of  the  circumstances  connected  with  the  visit  of  an  Indian  delegation 
from  beyond  the  Rocky  IMountains  to  St.  Louis  for  the  purpose  of  ob- 
taining a  "Black  Gown"  for  their  people. 

The  publication  of  the  Society's  organ,  the  St.  Louis  Catholic 
Historical  Review  was  delayed  several  times,  owing,  in  part,  to  the 
disturbed  condition  of  the  times.  The  Society  has  a  strong  claim  on 
the  patriotic  and  Christian  interest  of  the  cultured  classes  of  St.  Louis 
and  Missouri,  and,  we  may  add,  of  the  entire  Mississippi  Valley.  It 
is  the  Society's  purpose  to  elucidate  the  religious  and  social  influences 
that  went  out  from  St.  Louis,  far  and  wide,  from  the  days  of  the 
earliest  discoveries  to  our  living  present,  which  will  soon  be  history,  too. 
With  greater  interest  aroused  and  with  better  financial  support,  the 
Catholic  Historical  Society  of  St.  Louis  could  do  imperishable  work. 

John  Rothensteiner,  Secretary. 
123 


124  NOTES 

REPORT    OF    EXECUTIVE    COMMITTEE    CATHOLIC    HISTORICAL 
SOCIETY  OF  ST.  LOUIS  FOR  THE  YEAR  ENDING  MAY,  1920. 

The  Committee  met  regularly  each  month  next  preceding  the  general  meeting 
of  tlie  Sociely  during  the  year. 

The  meetings  of  the  Committee  were  generally  well  attended,  current  expendi- 
tures were  authorized  and  arrangements  made  from  time  to  time  for  the  reading 
of  a  paper  at  each  meeting  of  the  Society  during  the  year. 

The  urgent  appeal  made  by  the  Committee  a  year  ago  for  an  increased  mem- 
bership and  a  more  active  interest  m  the  work  of  the  Society,  on  the  part  of  the 
members  enrolled,  has  not  been  heeded — six  new  members  were  enrolled  during 
the  year — two  members  died  and  one  resigned,  leaving  the  present  membership 
57 — a  net  gain  of  only  three  members  since  our  last  Annual  Meeting.  The  gen- 
eral meetings  of  the  Society  were  poorly  attended ;  sixty-four  per  cent  of  the 
total  membership  were  not  present  at  any  meeting,  and  less  than  twelve  members 
have  taken  any  active  interest  ui  the  work  of  the  Society.  The  principal  work  of 
the  Society  has  been  in  the  publication  of  its  Quarterlj--,  the  St.  Louis  Catholic 
Historical  Rkvikw.  the  first  volume  of  which  was  completed  with  the  publication 
of  the  July-October,  IQIQ,  number.  One  hundred  copies  of  this  volume  will  be 
bound  in  cloth  as  soon  as  the  index  to  the  volume  has  been  received  from  the 
printer,  and  offered  for  sale  at  $4.00  per  copy.  The  cost  of  publishing  the  Review 
is  about  $600  per  anmun,  while  the  entire  membership  dues  and  subscriptions  for 
the  Revikw  is  about  $460.  While  the  Society,  up  to  this  time,  has  been  able  to 
meet  its  current  obligations,  it  is  obvious  that  the  work  cannot  be  continued  very 
long  vvitliout  a  deficit,  unless  there  is  a  marked  increase  in  the  Society's  member- 
ship, or  a  large  number  of  new  subscriliers  secured  for  the  Review. 

Apart  from  the  question  of  expense,  there  has  been  much  delay  and  irregu- 
larity in  issuing  the  ReviEw — each  number  being  several  months  late.  Although 
the  July  and  October  numbers  were  issued  as  a  double  number,  it  was  not  ready 
for  distribution  until  after  the  first  of  the  year.  The  January  number  is  still 
in  press,  but  will  be  issued  shortly. 

It  is  suggested  that  the  Publication  Committee  reorganize  or  arrange  its  edi- 
torial work  in  some  way  to  have  the  Review  appear  each  quarter  with  regularity. 
The  very  life  of  the  Society,  in  the  opinion  of  this  Committee,  depends  upon  the 
success  of  this  publication. 

The  membership  at  large  is  again  urged  to  lend  the  interest  and  co-operation 
necessary  to  maintain  the  Society  and  enable  it  to  continue  its  work  successfully. 

The  Treasurer's  report  showing  the  receipts  and  expenditures  for  the  year 
and  the  amount  of  cash  on  hand,  is  submitted  herewith : 

Financial  Report 

Por  the  year  ending;  April  30,  1920. 

RECEIPTS.  EXPENDITURES. 

Bakince  on  hand  May  i,  1919. .  .$  11.34       Postage  and  printing $     6.20 

Dues  paid  by  members 268.13       Printing   Hist.   Review 389.62 

Su!)scriptions,      etc.,      Historical  M.  V.  Review 4.00 

Review   220.25       Exchange    1.15 

Balance 98.75 

$499.72  

Total    $49972 

J.  J,  Tannrath,  Treasurer. 
Balance  on  band  May  t,  1920.$  98.75 

Respectfully  Submitted, 

EXECUTIVE  COMMITTEE, 

J.  A.  Connolly,  V.  G.,  Chairman. 


NOTLCS  125 

CATHOLIC  REGINN1N(;S  IN  KANSAS  CITV, 

By  Reverend  Gilbert  J .  Corraglian,  S.J . 

12mo.,  137  pages,  illustrated.    Trice  $1.25.  postpaid. 

The  city  and  diocese  of  Kansas  Cit\'  may  well  be  proud  of  the 
dainty  booklet  concerning  its  "Catholic  Beginnings,"  which  Father  Gil- 
bert J.  Garraghan,  S.J.,  of  the  St.  Louis  University  has  written,  and 
the  Loyola  University  Press  of  Chicago  has  published  this  year.  It 
is  a  monograph  of  137  pages,  beautifully  printed  on  fine  paper,  and 
tastefully  bound.  Father  Garraghan  is  a  writer  who  combines  patient, 
laborious  research  with  excellent  judgment  and  fine  literary  ability  ;  and 
this  latest  product  of  his  genius  proves  once  more  that  accuracy  and 
historical  truth  are  not  incompatible  with  the  graces  of  style.  Father 
Garraghan's  book  reads  like  a  romance,  and  yet  it  is  exact  and  trust- 
worthy history.  The  book  is  full  of  most  interesting  facts,  gathered 
from  numerous  sources,  mostly  manuscripts  not  accessible  heretofore, 
but  hidden  away  in  archives  and  libraries,  yet  facts  touched  to  life  once 
more  by  the  glowing  pen  of  a  true  historian,  a  lover  of  the  ancient  days. 
In  fact,  we  have  here  the  only  authentic  account  of  the  early  days  of  the 
second  metropolis  of  Missouri,  "the  only  complete  tirst  chapter  of  the 
general  history  of  Kansas  City,"  as  it  has  been  justly  styled.  Any  fu- 
ture historian  of  that  wonderful  city  must,  of  necessity,  give  this  book 
the  place  of  honor  among  his  printed  sources,  for  it  is  a  source-book  of 
the  most  important  kind,  embodying  the  very  words  of  the  actors  in 
that  early  drama.  The  Roux  letters  form  only  one,  though  the  most 
interesting,  source  of  information :  TJie  Westport  Register,  the  Kieka- 
poo  Mission  Record,  the  Baptismal  Records  of  Father  De  la  Croix,  the 
numerous  illustrations,  the  old  map  of  early  Kansas  City,  with  all  the 
houses  marked  upon  it.  all  ore  historical  sources  as  rare  and  priceless  as 
any  in  our  state.  If  it  be  surprising  what  a  mass  of  interesting  infor- 
mation is  compressed  in  such  small  compass,  it  is  still  more  surprising 
how  eminently  readable  the  book  proves  to  be.  The  secret  of  its  attrac- 
tion lies  in  the  orderly  arrangement  of  all  the  manifold  detail,  and  the 
clear,  concise,  limpid  style  of  writing.  The  beginnings  of  Kansas  City 
were  Catholic.  Catholic  traders  from  St.  Louis  were  the  pioneers  in  all 
the  region,  and  the  presence  of  the  Catholic  Church  made  itself  felt  as 
the  earliest  and  most  important  religious  influence  in  Westport  and  the 
surrounding  country.  Now  that  the  mustard  seed  has  grown  up  into 
the  mighty  tree  of  Catholic  Kansas  City,  it  is  pleasant  to  read  of  the 
spirit  of  faith  and  charity  and  self-.sacrifice  that  animated  the  first  plant- 
ers and  cultivators  of  the  spiritual  soil  in  that  one-time  Western  walder- 
ness.  We  would  recommend  to  all  Missourians  first,  and  to  all  lovers 
of  heroic  lives  in  general,  the  perusal  of  Father  Garraghan's  Catholic 
Beginnings  in  Kansas  City,  Missouri.  We  of  the  St.  Louts  Catholic 
Historical  Review  are  specially  proud  of  Father  Garraghan's  success, 
as  we  number  him  among  the  members  of  our  editorial  stafT.  and  as 
one  of  the  most  valued  contributors  to  our  columns.  Father  Garraghan 
has  erected  a  monumenttim  acre  percnnius  to  the  greatness  of  Kansas 


126  NOTES 

City,  and  to  the  honor  of  our  State.  May  this  beautiful  success  en- 
courage others  to  raise  similar  inonuments  to  commemorate  the  labors 
and  sacrifices  and  successes  and  triumphs  of  our  fathers  in  the  Faith. 

Father  G.  J.  Garraghan's  book  illustrates  the  fact  that,  from  the 
time  of  its  erection  into  an  independent  Episcopal  See,  the  Church  of  St. 
Louis  has  taken  to  heart  to  prove  herself  pre-eminently  apostolic.  The 
leading  article  opening  the  present  number  of  the  Review  gives  another 
evidence  of  that  apostolic  zeal.  But  not  only  the  Church  of  St.  Louis 
as  an  Ecclesiastical  unit,  but  more  restricted  organizations  in  its  bosom 
were  looked  up  to  as  centers  from  which  Catholic  life  and  activity  must 
radiate  abroad.  It  was,  no  doubt,  because  he  was  convinced  of  this 
truth,  that  Bishop  Salpointe  applied  to  the  Sisters  of  St.  Joseph  to  send 
a  colony  in  far-away  Arizona.  Fifty  years  have  rolled  by  since  the 
first  Sisters  set  out  from  Carondelet  on  the  long,  tedious  and  perilous 
journey.  Tucson,  Arizona,  is  now  within  the  distance  of  a  three  days' 
journey  from  St.  Louis ;  no  longer  do  the  Indians  lie  in  wait  to  slaugh- 
ter the  traveller  through  their  jealously  kept  wilderness ;  we  are 
tempted  at  times  to  judge  the  conditions  of  fifty  years  ago  by  those  of 
to-day;  from  the  Pullman  window  or  the  observation  car  one  finds 
hard  to  believe  traveling  meant  then  well-night  incredible  hardships ;  the 
parlor-car  philosopher  smiles  at  the  harrowing  tales  which  are  the  his- 
tory of  but  yesterday,  and  fails  to  recognize  that  nothing  short  of  hero- 
ism was  needed  to  launch  on  such  journeys  as  the  Sisters  of  St.  Joseph 
imdertook  in  1870.  But  the  parlor-car  philosopher  lacks  the  power  to 
visualize  past  conditions ;  nor  is  it  to  him  we  look  up  for  appreciation 
of  devotedness  prompted  by  no  human  interest  and  discernment  of 
heroism.  Neither  does  history  look  to  him  for  judgment ;  and  more 
and  more,  we  are  sure,  will  history  extol  the  true  worth  of  those  zealous 
souls  that  set  out  from  our  midst  to  blaze  the  way  of  the  Gospel. 
Honor  to  them,  and  particularly  on  this  happy  golden  Jubilee  year, 
honor  to  those  apostolic  Sisters  of  Carondelet  who  fearlessly  started  to 
the  unknown  West  to  do  the  work  of  Him  who  missioned  His  Church 
to  teach  all  nations. 

The  missions  to  the  Indians  of  Missouri  and  the  great  Northwest 
have  been  recounted ;  in  the  above-mentioned  Journal  we  have  a  narra- 
tive of  the  commencement  of  Catholic  education  in  the  West ;  one  field 
of  the  missionary  activity  kindled  in  St.  Louis  has  so  far  been  the  object 
of  little  attention :  we  mean  the  Texas  Missions.  Let  us  hope  that,  no 
less  than  the  others,  these,  too,  will  soon  find  in  these  pages  an  appre- 
ciative narrator. 


The  nationality  of  P.  Kino,  S.J. — Since  Mr.  Herb.  E.  Bolton  of 
the  State  University  of  California  discovered  the  long-lost  diary  of  P. 
Kino,  called  "Favores  Celestiales,"  several  Reviews  have  taken  interest 
in  the  person  of  this  great  American  Missionary.  To  settle  the  ques- 
tion of  his  nationality.  Rev.  F.  G.  Holweck  asked  one  of  the  parish 
priests  of  the  Val  di  Non,  Trentino,  the  home  of  P.  Kino,  for  informa- 


NOTES  127 

tion.  Whereupon  a  well-known  priest  from  Trent,  Rev.  Simone  Weber, 
June  21,  1920,  answered  that  P.  Kino's  real  name  was  "Chmi" ;  he 
was  born  August  10,  1645,  at  Segno,  a  village  belonging  to  the  Parish  of 
Torra,  Val  di  Non.  His  parents  were  Francisco  Chmi  and  Marg. 
Luchi!  If  P.  Chini  called  himself  "German,"  it  was  not  to  indicate  his 
nationality,  but  solely  because  the  ecclesiastic  principality  of  Trent  was 
a  dependency  of  the  Germano-Roman  Empire.  The  "Germanus"  of  P. 
Chini  must  not  be  taken  in  the  same  sense  that  he  was  a  Teuton ;  himself, 
his  family,  his  countrv,his  valley,  were  and  are  distinctly  Italian.  His  ed- 
ucation, however,  was  absolutely  German ;  he  studied  at  Hall  near  Inns- 
bruck, at  Freiburg,  i.  B.  and  at  Ingolstadt.  At  Segno,  the  home  village 
of  P.  Chini,  there  exist,  at  the  present  time,  many  families  by  the  name 

of  Chini. 

*         *         *         * 

Why  the  Buffalo  Vanished  from  the  Plains. 

The  Indian,  once  the  proud  possessor  of  all  America,  has  almost 
vanished  from  the  land.  Pushed  westward  by  the  advancing  tide  of 
European  immigration,  the  various  tribes  seemed  destined,  for  a  short 
time  to  become  a  great  people  of  hunters  and  trappers  on  the  Western 
plains  from  Nebraska  to  Texas.  The  land  was  full  of  game,  especially 
of  the  so-called  bison  or  Buffalo,  which  supplied  a  frugal  people  with 
food,  clothing  and  fuel.  But  in  a  few  years  the  buffalo  had  vanished, 
and  the  poor  Indian  was  reduced  to  direst  poverty. 

How  the  wild  game,  particularly  the  bison,  were  swept  from  the 
Western  plains,  is  told  by  a  railroad  poster  resurrected  from  America's 
early  days,  says  the  Neiv  York  Sun. 

These  posters,  according  to  the  California  Fish  and  Game  Com- 
mission, were  posted  throughout  England.  American  hunters  not  com- 
ing in  sufficient  numbers,  a  bid  was  made  oversees  for  more  gunners, 
women  being  included. 

The  poster  is  headed  "Grand  Buffalo  Hunt,"  and  reads  as  follows : 

"A  grand  buffalo  hunt  vvill  be  held  in  September  next  on  the  prai- 
ries of  Nebraska  and  Colorado,  U.  S.  A.,  and  through  the  magnificent 
valley  of  the  Republican  River,  the  rich  alluvial  feeding  grounds  of  the 
buffalo. 

"The  Burlington  &  Missouri  River  Railroad  Company  owns  mil- 
lions of  acres,  is  one  of  the  most  wealthy  corporations  in  the  Western 
States  of  America,  and  will  assist  this  hunting  party  in  every  way,  in 
order  that  the  sportsmen  of  England  may  see  the  Western  country,  and 
on  their  return  be  able  to  corroborate  the  statements  as  to  cHmate,  re- 
sources and  the  gigantic  advancement  made  in  so  new  a  country. 

"There  are  no  hostile  Indians  in  Nebraska  whatever;  friendly 
chiefs  of  the  Otoes,  Pawnees  and  other  tribes  will  accompany  the  party. 

"Sportsmen  will  be  provided  with  army  tents  and  beds  during  the 
hunt.  There  will  be  servants  to  take  care  of  the  horses,  and,  in  fact, 
all  arrangements  have  been  made  to  give  the  hunting  party  the  greatest 
amount  of  pleasure  with  the  least  possible  trouble. 


128  NOTES 

"Wagons  will  be  provided  for  the  conveyance  of  any  trophies  of 
the  chase,  such  as  biififalo  skins,  elk  horns  and  antlers  in  limited  quan- 
tity. 

"The  sportsman  has  there  a  field  of  nature's  own  planting  on 
which  to  roam  in  pursuit  of  his  healthy  and  invigorating  pleasures,  and 
where  can  the  lover  of  scenery  find  greater,  grander,  lovelier  views  than 
are  to  be  found  on  the  continent  of  America? 

"Fare  for  the  round  trip  of  about  seven  weeks,  including  every 
expense,  except  wines,  liquors,  cigars,  guns,  riflies  and  ammunition,  90 
guineas. 

"The  arrangements  will  be  such  as  to  admit  of  ladies  joining  the 
party,  but  the  charge  for  ladies  will  be  100  guineas  each." 


We,  of  St.  Louis,  who,  schooled  in  the  spirit  of  grateful  remem- 
brance so  strongly  inculcated  by  St.  Paul,  (Heb.  13,  7),  did  not  deem 
any  celebration  too  grand  for  the  worthy  remembrance  of  the  prelate 
who  came  here  a  century  ago  to  speak  the  word  of  God  on  our  shores. 
We  are  bending  all  our  efforts  upon  the  pleasant  task  of  letting  no  par- 
ticle of  information  escape  our  search,  in  order  that  to  "the  men  of 
renown,  and  our  fathers  in  their  generation"  may  be  in  due  time  erected 
an  historical  monument  worthy  of  their  labors  and  of  our  appreciation. 
For  we  have  long  since  made  our  own  the  earnest  appeal  of  the  learned 
Editor  of  the  Catholic  Historical  Review  (Washington,  D.  C.)  that  of 
every  Bishop  of  the  United  States,  the  history  should  be  written.  No 
more  ingratiating  news,  therefore,  could  reach  us  than  that  a  life  of 
Bishop  Louis  William  Valentine  Du  Bourg  is  contemplated  and  in 
course  of  composition.  We  may  add,  without  fear  of  betraying  any 
secrets,  that  the  writer  is  admirably  well  equipped  for  the  task  he  has 
undertaken.  Of  the  "Bishop  of  Louisiana"  what  most  of  us  know 
best  is  his  pubHc  life  as  Administrator  and  Bishop ;  the  prelate's  pros- 
pective historian  is  privileged  to  have  access  to  an  imposing  mass  of 
family  papers  which  will  reveal  also  the  man.  Most  heartily  do  we 
wish  godspeed  to  the  zealous  historian  and  do  we  pray  for  the  happy 
completion  of  his  labor  of  love  and  devotion. 

3}C  SfC  S|£  ^ 

To  some  of  our  Ecclesiastical  readers  it  may  appear  that  the  periodi- 
cal conferences  of  the  clergy  are  a  relatively  new-fangled  institution, 
without  precedent  or  even  analogy  in  the  past.  Without  going  back  to 
the  pages  of  Europe's  Church  history,  we  may  trace  the  wholesome 
practice  in  this  country,  and  in  the  Diocese  of  Louisiana,  of  which  St. 
Louis  was  then  a  part,  for  now  more  than  a  century  back.  For  this 
purpose  we  need  but  quote  here  the  following  passage  of  a  letter  of 
Bishop  Du  Bourg  to  Father  Bigeschi,  Pastor  of  the  Church  of  the  As- 
sumption, Bayou  La  Fourche.  La.  This  letter  was  written  from  the 
Barrens,  on  August  15th,  1819: 

With  regard  to  the  Ecclesiastical  Conferences,  if  Father  Valezano 
is  willing  to  gather  the  priests  at  his  place,  I  believe  that  that  would  be 
most  convenient,  I  appoint  him  President,  and  Father  Tichitoli,  Secretary. 


NOTES  129 

I  desire  that  Fathers  Mina  and  Mariani  should  go  there.  Let  the 
members  begin  with  going  to  confession  and  assisting  at  High  Mass. 
At  the  time  appointed  for  the  conference  proper,  one  of  the  members 
shall  have  a  little  speech  on  some  matter  of  ecclesiastical  life  or  duties; 
after  that,  each  one  may  "submit  his  doubts,  or  some  case  of  conscience. 
The  Secretary  shall  take  d^vA^n  the  names  of  the  members  in  attendance, 
and  the  minutes  of  the  proceedings,  with  the  questions  propounded  and 
the  solutions  given  thereto ;  and  he  shall  send  me  his  minutes,  either  by 
mail,  postpaid,  to  spare  my  exchequer,  or  by  some  occasion.  It  would 
be  well  for  the  Chairman  to  prepare  the  subjects. beforehaand,  and  assign 
them  for  the  next  conference.  These  subjects  may  be  on  questions  of 
Moral  Theology,  the  Sacraments,  the  Decalogue,  Justice,  etc. — on  Eccle- 
siastical duties,  the  means  to  reform  abuses,  to  spread  instruction,  etc., 
etc.,  or  finally  difficult  cases  of  conscience  with  their  circumstances. 


DOCUMENTS  FROM   OUR 
ARCHIVES 

Correspondence  of  Bishop  Du  Bourg  with  Propaganda 

XXI. 

BISHOP  DU  BOURG  TO  THE  CARDINAL  PREFECT  OF 

PROPAGANDA/ 

Eminenitissime  Praefecte. 

.  .  .  Quod  vero  attinet  ad  erectionem  Novae  Metropoleos,  de 
qua  unum  solummodo  verbuni  in  praefato  supplici  libello  factum  est, 
inter  Praesules  praevalet  opinio,  Civitatem  S.  Ludomci  inter  omnes 
praeferendam,  turn  propter  ipsius  geographicam  positionem,  turn  ob 
nascentem  in  dies  circumvicinarum  Regionum  populationem  et  famam. 
Nullum  profecto  dubium  est  quin  Religionis  molumento  valde  profu- 
tura  sit  secunda  Metropoleos  creatio.  Una  tamen  est  difficultas,  quae 
nos  moratur.  Nondum  in  Episcopalem  Sedem  erecta  est  Civitas  S. 
Liidovici,  nee  ullatenus  expedit  ut  dividatur,  saltem  ante  longimi  tem- 
pus,  Dioecesis  Louisianensis.  Inferior  enim  et  Superior  Louisiana  ?ibi 
mutuo  ita  necessaria  sunt,  i.t  neque  ista  corporalem  nee  ilia  spiritualem 
pastum,  a  se  invicem  avulsae  comparare  valeret.  Episcopali  mensae,  et 
Seminarii  sustentationi  utcumque  providet  inferior  Louisiana ;  Superior 
sola  est,  unde  -Jtera  Sacerdotes  expectat.  Utraque  igitur  societatis  suae 
emolumentum  habet,  quo,  si  dividetur,  in  deterius  utraque  abeat  necesse 
est.  Dies  forsan  olim  elucescet,  cum  alioqui  expetenda  divisio  sine  tam 
gravi  detriment©  efifici  poterit ;  at  maturius  semper  in  re  tanti  momenti 
erit  procedendum,  ne,  sub  5:pecie  majoris  utilitatis,  pessumdetur  partis 
utriusque  vigox.  Impraesf.ntiarum  vero  prorsus  constat  hujusmodi 
divisionem  exitiosissimam  ^ore,  et  summopere  necessarium  esse  ut  sub 
unius  Episcopi  auctoritate  ambae  remaneant,  r.djuncto  tamen  ipsi  Co- 
adjutore,  qui  in  partem  ipsius  solicitudinis  veniat.  Haec  cum  ita  sint, 
duobus  dumtaxat  modis  erigi  posset  praefata  Metropolis,  videlicet,  vel 
sub  generico  nomine  Louisijnae,  vel  erigendo  Civititatem  San  Ludoin- 
censeni  in  titulum  Archi"'.p'scopalem  annexa  ipsi  Sede  Neo-Aurelinn- 


1  Archives  of  Propaganda.  Acta  S.  Congregattonis  de  Propaganda  Fide, 
1822.  These  Documents,  from  rhe  Roman  Archives  were  copied  in  Rome  (1882) 
by  the  Very  Rev.  Henry  Van  der  Sanden,  Chancellor  of  the  Archdiocese.  The 
dots  indicate  passages  not  copied,  probably  because  they  were  deemed  irrelevant 
to  the  History  of  the  Diocese  which  the  late  Chancellor  was  compiling. 

130 


DOCUMENTS  131 

cnsi.  Quod  si  ueutruin  Sacrae  Congregationi  arriserit,  nihil  de  nova 
Metropoli  e'-it  statuenduni.  Si  vero  posterius  expedire  videatur,  propria 
San  Ludovicfnsis  Dioecesis  circuniscriptio  esse  potest  tofus  Status  Mis- 
souriensis,  cum  tota  ilia  IlUnensis  Status  parte  quae  inter  flumen  Mis- 
sissippi et  duodccinium  longitudinis  gradum  jacet.  Quod  superest  su- 
premi  hujus  Status,  cum  Statu  Indianae,  nunc  a  Revmo  Bardensi  An- 
tistite  administratum,  novam  Dioecesim  olim  constituere  poterit ;  sed 
nondum  matura  res  est.  Nova  vero  Metropolis,  si  erigere  ipsam  pla- 
cuerit,  omnes  Sedes  Episcopates  citra  juga  Alleganensia,  sibi  subjectas 
habere  convenit. 

Ad  sacrae  purp     .     .     .     etc, 

+LuD.  GuiL.  Episc.  Neo-Aurel 
S.  Ludovici,  in  Statu  Missouriano, 

Aprilis  25,  1820. 

TRANSLATION. 
Your  Emineu'^e  : — ■ 

Now  tourhing  the  erection  of  a  new  Metropolitan  See,  about  which 
only  a  word  was  said  in  the  afore-mentioned  petition,'  the  Bishops'  pre- 
vailing opinion  is  that  the  City  of  St.  Louis  should  have  the  preference 
above  all  others,,  on  account  of  its  geographical  position,  as  well  as  of 
the  increasing  population  and  appreciation  of  the  surrounding  country. 
There  can  be  no  doubt  that  the  creation  of  another  Archbishopric  is 
destined  to  serve  greatly  the  interests  of  Religion.  However,  there  is  a 
difficulty  which  stops  us :  St.  Louis  has  not  yet  been  erected  into  an 
Episcopal  See,  and  a  division  of  Louisiana  is  in  no  wise  advisable,  at 
least  for  yet  a  good  while.  For  Lower  and  Upper  Louisiana  are  so 
necessary  to  each  other,  th:it  if  they  be  separated,  the  latter  could  not 
get  temporal,  and  the  other  spiritual  help.  The  Episcopal  inensa,  and 
the  support  of  the  seminary  are  somehow  supplied  by  Lower  Louisiana ; 
from  Upper  Louisiana  alone  can  priests  be  supplied.  Each  one,  there- 
fore, ne^ds  the  society  of  the  other ;  hence,  if  a  division  is  made,  both 
must  of  necessity  suffer.  At  some  future  day,  perhaps,  it  will  be  possi- 
ble to  make  this  division,  otherwise  desirable,  without  such  great  detri- 
ment ;  yet  it  will  always  be  profitable  to  proceed  slowly  in  a  matter  of 
such  importance,  lest,  under  the  specious  appearance  of  greater  utility, 
the  strer'gth  of  both  parts  be  impaired.  For  the  present,  at  any  rate,  it 
is  evident  that  the  division  would  be  a  calamity ;  and  it  is  of  the  utmost 
import_nce  that  both  sections  remain  under  the  authority  of  only  one 
Bishop,  to  whom,  however,  a  Coadjutor  should  be  given,  to  take  a 
portion  of  his  solicitude.     In  these  conditions,  only  in  two  ways  could 


-  The  passage  here  omittjd  introduced  the  Rev.  Angelo  Inglesi  (See  Rn- 
\itw.  Vol.  II,  p.  46,  n.  4)  and  as'-ced  he  be  appointed  Coadjutor.  Document  XXIII 
deals  at  great  length  with  this  request. 

3  This  was.  no  doubt,  a  petition  by  the  "western"  Bishops.  Flaget  and  David. 
(See  Spalding,  Life  of  Bishop  Flaget,  p.  216  and  foil. 


132  DOCUMENTS 

the  jMenopolitan  vSee  of  which  we  are  speaking  be  erected:  namely,  by 
designnting  it  under  the  generic  name  of  Louisiana,  or  by  the  creation 
in  St.  Louis  of  an  Archiepiscopal  title  to  which  would  be  joined  the  See 
of  New  Orleans,  and  if  neither  way  meets  the  approval  of  the  S.  Con- 
gregaticn,  then  nothing  should  be  done  in  regard  to  a  new  Archbishop- 
ric. If.  however,  the  latter  of  the  above-indicated  means  should  be 
found  expedient,  then  the  Diocese  of  St.  Louis  proper  might  include 
all  the  State  of  Missouri,  with  all  the  part  of  the  State  of  Illinois 
stretching  between  the  Mississippi  River  and  the  12th  degree  of  longi- 
tude. The  re^t  of  the  Stale,  together  with  the  State  of  Indiana,  now 
under  the  jurisdiction  of  the  Bishop  of  Bardstown,  may,  in  the  course 
of  time,  constitute  a  new  Diocese ;  but  the  matter  is  not  yet  ripe  for  con- 
sideration. The  new  Metropolis,  if  it  is  the  good  pleasure  of  the  Con- 
gregation to  erect  it.  might  have  properly  as  Suffragan  all  the  Episcopal 
Sees  this  side  of  the  Alleghanies. 

+L.  Wm.,  Bp.  of  New  Orl. 
.St.  Louis,  vState  of  Missouri,  April  25,  1820. 

XXII. 

BISHOP  DU  BOURG  TO  CARDINAL  FONTANA,  PREFECT 
OF  PROPAGANDA} 

Deo  favente,  ad  me  nuper  venerunt  amplissimae  litterae,  quibus 
me  docet  Eminentia  Vestra,  etsi  Sacra  ilia  Congregatio  Coadjutorem 
mihi  dare  sit  parata.  Domino  tamen  Ludovico  Sibourd,  Vicario  meo 
Generali.  quern  ad  hoc  onus  proposueram,  tum  propter  provectam  ipsius 
aetatem.sexaginta  nempe  et  quatutor  annorum.tum  quia  de  ejus  pruden- 
tia.  virtute  et  doctrina  satis  ipsi  non  constat,  nullo  modo  favere.  Fateor 
aetatem  grandnevam  non  modicum  difficultatis  facessere,  quippe  quae 
parum  juvet  ad  immensas  Episcopalis  muneris,  in  tam  dilatata  Dioecesi, 
molestias  perferendas. — De  caeteris  dotibus  putabam  me  abunde  satis- 
fecisse.  Sufficit  vero  quod  sub  uno  respectu  Sacrae  Congregationi 
minus  quam  ojiortet  idoneus  videatur,  ut  ipsius  sapientissimo  oraculo 
me  penitus  su])jiciam.  Declaraveram  sane  me  Domino  Sibourd  hac  de 
causa  adhaerc'-c',  quod  praeter  eum,  vix  alius  praesto  foret  sacerdos  in 
niea  Dioecesi,  r;iii  earn  experientiam,  et  cognitionem  rerum  et  hominum 
in  Episcopo  summe  necessarias,  adquisivisset.  In  aliud  igitur  tempus 
necesse  erit  di^erre  Coadjutoris  electionem.  Forsan  intra  unum  aut 
alterum  annum  poterimus  de  alio  cogitare,  qui  Sacrae  Congregationis 
vota,  aeque  ac  mea  valeat  explere.  Interim  dum  vires  mihi  suppetunt, 
solus  oneri  humeros  applicabo ;  et  ad  id  juvabit  quod  infinita  Dei  miseri- 
cordia  nnhi  tandem  omnium  corda  subjecit. 

Pu*o  Eminentiam  Vestram  non  latere  quanta  odia  in  me  prius  in 
ista  inferiori  Louisiana  efferbuissent,  ita  ut  ipsam  adire  absque  evidenti 


^    Archives  of  Propaganda,".    Scritture  referite  nei  Congressi.    Cod.  7.  Ameri- 
ca Ccntrale.     Dal  Canada  all  Istmo  di  Panama.    Dal  1821  a  tto  il  1822. 
Emincntissime  Praefecte. 


DOCUMENTS  133 

periculo  non  valereni.  Non  niodicam  igitur  ipsi  admirationem  faciet 
audire  me  in  hac  Dioceseos  meae  lustratione,  ad  Novam  usque  Aureliam 
inter  unanimes  ferme  cleri  et  populorum  congratulationes  advenisse. 

A  Domino  factum  est  istud,  et  ita  mirabilis  apparuit  animorum 
conversio,  ut  vix  oculis  suis  credant,  qui  priorum  angustiarum  conscii, 
nunc  consolationcs  vidente ;,  quibus  misericors  Deus  animani  meam 
laetiticat.  Inter  omnes  qui  ad  advcntum  meum  majora  dedere  et  gaudi 
et  reverentiae  signa  conspicuum  quam  maxime  se  praebuit  Rev.  Pater 
Antonius  de  Sedella,  ille  ip.-e,  qui  antea,  nescio  cur,  infensissimus  mihi 
extiterat  Verba  non  sufflciant  si  narrare  velim,  quot  et  quantis  honori- 
bus  me  cxceperit,  et  prope  dicere  ausim :  "Nullum  nunc  habeo  tam 
unanimem  qui  sincera  diectione  sollicitus  sit  pro  me."  Hujus  ad  ex- 
emplum  tota  se  composuit  Civitas,  ita  ut  publice  Synodum  in  ea  ipsa 
urbe  cel'^brarc  non  pertimuerim,  in  qua  uno  abhinc  anno  faciem  meam 
nionstrare  simimi  fuisset  periculi. — 

Ad  Synodum  banc  convenerunt  viginti  circiter  sacerdotes  ex  in- 
feriori  Louisiana ;  qui  omnes  unanimes  se  exhibuerunt,  tum  in  sua  erga 
me  observantia,  tum  in  zelo  Ecclesiasticae  disciplinae  tuendae.  Mul- 
tum  quoque  solatii  attulit  videre  morum  reformationem  et  pietatis  in- 
crementum  quae  in  universis  prope  parocbiis  intra  tam  breve  spatium, 
fratrum  meorum  laboribus,  obtinuerunt. 

De  caeteris  Sacram  banc  Congregationem  fusius  docebit  Reveren- 
dus  Dnus.  Angelus  Inglesi,  Romanus  patria  .  .  .  .  de  quo  in 
praecedentibus.  Hunc  jam  in  Coadjutorem  mibi  rogare  praesumerem, 
nisi  meo  judicio,  satius  esset  aliquot  annos  expectare,  ut  sibi  inter  fratres 
suos  majorem  existimationem  conciliaret. 

Lic^.vat  mibi  tamen,  Iiniinentissime  Praefecte.  haec  Tibi  vota  in- 
sinuare,  ut  si  forte  de  vivis  me  auferri  contigerit,  antequam  expleantur, 
sciat  Fminentia  Vestra  nullum  eo  acceptiorem  mihi  fore  in  successorem. 
(iaudeo  ((uod  praesens  occasio  ipsum  Eminentiae  Vestrae  caeterisque 
Emineniissimis  S.  Congregationis  Patribus  notimi  facere  et  desiderium 
meum  oromoverc  possit. 

Ad  Sylvicolarum,  qui  in  superioribus  Dioeceseos  meae  partibus 
abundant,  conversionem,  vix  animum  usquedum  adjicere  licuit ;  et  si 
potuissem,  deerant  operarii.  Dudum  de  Patribus  .Societatis  Jesu  ad  hoc 
praecellentissimum  opus  cliaritatis  cogitaveram.  nullumque,  ad  obtinen- 
dos  aliquot  ex  eis,  non  movcram  lapidem.  In  hac  re  plurimum  mihi 
favit  Sanctis-'imus  Dominns  Noster,  datis  ad  Superiorem  Generalem 
etiam  epistolis,  ut  meis  votis  obsecundaret.  Nihil  tamen  hactenus  pro- 
feceramus.  Sed  nunc  audio  Superiores  in  hoc  opus  se  propensiores  ex- 
hibere  Dnum.  Inglesi  igitur  monui,  ut  quod  sibi  ingenii  et  sollicitudinis 
inest,  totum  in  maturando  hoc  consilo  impendat.  Et  Eminentiam  Ves- 
tram  ferventissime  precor  ut  ipsi  adjutricem  maninn  admoveat.  Unus 
praecipr.e  est  inter  Pat  res  dictae  Societatis,  nomine  De  Barat,  Burdi- 
galae  in  inferiori  Seminario  degens.  quem  scio  ardentissimo  hue  veni- 
endi  dcjiderin  fiagrarc.  vir  pietate,  doctrina.  zeloque  animarum  nemini 
secundns  ;  hunc  suppliciter  logo  mihi  a  Vicario  Generali  concedi,  et 
Eminentiae  Vestrae  ad  eum  finem  potentissimam  mediationem  mihi 
flagito.     Huic  se  libenter  comites  adjicient  aliqui  ex  junioribus  inter 


134  DOCUMENTS 

Galios.  aliique  provectioris  aetatis  inter  eos  quos  e  Moscovitarum  fini- 
bus  Gallia  nuper  excepit.  Quinque  vel  ad  summum  sex  sufficerent,  si 
duo  vel  tres  ex  Marylandia  ipsis  se  adjungerent,  quod  summopere  est 
peroptatidum,  turn  propter  linguae  Anglicae  peritiam,  turn  quia  cum  isti 
fortuna  abundant,  possent  inopiae  fratrum  supplere.  Cum  extra  sub- 
sidio.  facile  sibi  iter  pandet  Evangelium  ad  gentes  innumerasMississippii 
et  Missourii  oris  undequaque  circumjacentes.  Ad  Eminentiam  Ves- 
tram  spectat,  Kminentissime  Praefecte,  tantum  opus  inchoare.  Ad  illud 
viriliter  se  acclngat.  Ni  faciat,  vereor  heterodoxos  missionarios  tarn 
optabilis  victoriae  palmam  a  nobis  ablaturos. 

Parcat  Eminentia  Vestra  epistolae  hujus  incoherentiae,  et  obtuso 
stylo.  Iter  agens  scribo,  in  una  ex  his  navibus,  quae  fervidae  aquae 
vapore  propelluntur. 

+LuD.  GuiL.     Ep.  Neo-Aurel. 
Ex  Superior!  Louisiana,  die  Sti.  Mathiae  Ap.  1821.   > 

TRANSLATION 
Your  Eminence: — 

I  *:hank  God  for  the  consolation  afforded  me  recently  by  the  recep- 
tion of  your  long  letter,-  wherein  Your  Eminence  advises  me  that,  al- 
though the  S.  Congregation  is  disposed  to  give  me  a  Coadjutor,  yet  jt 
does  not  at  all  favor  the  appointment  of  Father  Louis  Sibourd,  my 
Vicar  General,  whom  1  had  proposed  for  this  office.  The  objection  is 
taken  from  his  advanced  age — sixty-four — also  from  the  lack  of  in- 
formation as  to  his  prudence,  virtue  and  knowledge.  I  readily  confess 
that  his  age  causes  a  certain  amount  of  difficulty,  as  it  does  not  permit 
to  undergo  the  considerable  fatigues  of  the  Episcopal  charge  in  such  an 
immense  Diocese.  With  regard  to  the  other  qualifications,  I  thouglit 
I  had  explained  myself  quite  sufficiently.  But  the  fact  that  from  one 
point  of  view  he  does  not  come  up  to  the  mark  of  the  S.  Congregation 
is  enough  for  me  to  abide  entirely  by  its  most  wise  decision.  I  had 
plainly  stated,  though,  that  my  reason  for  holding  so  much  for  Father 
Sibourd,  was  that,  outside  of  him,  I  had  scarcely  any  priest  in  my 
Diocese  in  possession  of  that  experience,  and  knowledge  of  men  and 
things,  which  are  of  prime  iccessity  in  a  Bishop.  We  will  have,  there- 
fore, to  postpone  to  some  other  time  the  election  of  the  Coadjutor. 
Perhaps  within  one  or  two  years  will  we  be  able  to  think  of  someone 
else  capable  of  meeting  the  requirements  of  the  S.  Congregation,  and 
my  own.  Meanwhile,  as  long  as  my  strength  permits,  I  will  bear  the 
burden  alone ;  and  I  will  find  no  mean  help  in  the  fact  that,  by  God's 
infinite  mercy,  all  hearts  are  now  obedient  to  me. 

Your  Eminence  is  aware,  I  believe,  of  the  amount  of  hatred  first 
aroused  against  me  in  this  Lower  Louisiana ;  it  went  so  far  that  I  could 
go  there  only  at  considerable  risk.    It  will  be  to  you,  therefore,  a  source 


2  This  seems  to  refer  to  Propaganda  Letter  No.  14  (Review,  Vol.  II,  p.  =;i- 
52),  although  the  length  of  this  document  is  not  such  as  to  justify  the  "ampiissi- 
mas"  wherewith  Bishop  Du  Bourg  qualifies  it.  But  the  subject  matter  fits  in 
every  point. 


DOCUMENTS  135 

of  great  wonder  to  hear  that,  in  this  visitation  of  my  Diocese,  I  have 
met,  all  the  way  to  New  Orleans,  a  practically  unanimous  welcome 
from  the  clerg\'  and  the  people.^ 

This  is  truly  the  work  of  the  Lord,  and  so  wonderful  has  this 
change  of  spirit  appeared,  that  the  persons  who  knew  the  distress  I  was 
in,  can  scarcely  believe  their  eyes  when  they  behold  the  consolations 
with  which  the  all-merciful  God  gladdens  my  soul.  Among  those  who 
exhibited  the  greatest  signs  of  joy  and  reverence  at  my  coming,  one  of 
the  most  conspicuous  was  the  Rev.  Father  Anthony  de  Sedella,  the 
very  same  man  who,  in  former  times,  I  know  not  why,  was  most  hos- 
tile to  me.  Words  are  unavailing  to  describe  the  honors  with  which  he 
welcomed  me,  and  I  would  dare  say  that  there  is  no  one  more  in  har- 
mony with  me,  no  one  to  whom  genuine  affection  prompts  to  more 
solicitude  in  my  behalf.  This  example  has  given  the  tone  to  the  whole 
city,  so  that  I  was  not  afraid  to  celebrate  publicly  a  synod  in  that  same 
city  wht;re,  a  year  ago,  merely  to  show  myself  would  have  meant  ex- 
treme danger. 

This  Synod  was  made  up  of  some  twenty  priests  from  Lower 
Louisiana.  All  manifested  m  unison  both  their  obedience  to  me  and 
their  zeal  for  the  maintenance  of  Ecclesiastical  discipline.  It  afforded 
me  likewise  much  consolation  to  see  the  change  in  morals  and  the  in- 
crease of  piety  which,  thanks  to  the  labors  of  my  brother-priests,  has 
been  effected  in  almost  everv  parish  within  so  short  a  space  of  time.* 

As  to  the  rest,  the  S.  Congregation  will  be  made  fully  cognizant 
of  it  by  the  Rev.  Angelo  Inglesi,  a  native  of  .  .  .^  whom  I  men- 
tioned in  my  preceding  letter.  I  would  not  hesitate  to  ask  him  for  my 
Coadjutor  were  it  not  proper,  according  to  my  judgment,  to  wait  a  few 
years,  until  he  is  more  fully  appreciated  by  his  brother-priests.® 

However,  permit  me,  C.Ty  Lord,  to  give  you  this  hint  of  my  wish, 
so  that  m  case  I  should  depart  this  life  before  this  wish  is  fulfilled. 
Your  Eminence  may  know  that  I  deem  no  one  to  be  more  acceptable  as 
my  successor.  I  am  glad  that  the  present  occasion  is  offered  Your 
Eminence  and  the  other  Cardinals  of  the  Sacred  Congregation  to  know 
him  and  bring  about  the  fulfilment  of  my  desires. 


^  In  fev^ral  letters  of  this  period.  Bishop  Du  Bourg  attributes  this  wondortMl 
change  to  the  exertions  of  Father  Martial,  whom  he  cannot  praise  too  highly. 
Later  events  reversed  considerably  this  feeling  and  this  esteem. 

*  Th's  glowing  report  appears  too  optimistic;  or,  if  there  was  a  change,  it 
was  not  'asting:  for,  in  a  letter — perhaps  somewhat  pessimistic,  although  it  men- 
tions fact? — of  July  13,  1822,  leather  Martial  wrote  from  New  Orleans:  'fV'^e 
had  not.  during  this  whole  year,  one  single  communion,  not  even  at  Easter,  de- 
spite our  instructions  and  pressing  solicitations.  Carelessness  in  regard  to  -fl'- 
pion  is  rampant  to  a  frightful  degree."  (Archives  of  Propaganda.  Scrithi^s 
Referife.  Cod.  7).  It  should  be  noted,  however,  that  religion  fared  quite  differ- 
ently in  '.ne  city  and  in  country  districts. 

5  Wr,rd  illegible. 

'  Bishop  Du  Bourg  seems  here  to  forget  what  he  had  already  written  in  the 
beginning  of  his  letter  of  April  25,  1820  (Document  XXI,  above).  At  any  rate, 
he  was  not  to  wait  "a  few  years"  before  making  a  strong  plea  for  Inglesi's  pro- 
motion, IS  may  be  seen  from  his  very  next  letter,  of  May  3.  The  "few  years" 
were  reduced  to  a  little  more  than  two  months. 


136  DOCUMENTS 

So  far  I  have  scarcely  been  able  to  turn  my  attention  to  the  con- 
version of  the  savages,  who  are  in  great  numbers  in  the  upper  part  of 
my  Diocese.  Rut  even  if  I  had  been  able  to  do  so,  there  were  no  labor- 
ers. For  some  time  past  I  have  been  thinking,  for  this  paramount 
work  of  charity,  of  the  Fathers  of  the  Society  of  Jesus,  and  have  left 
no  stone  vinturncd  in  order  to  secure  some  of  them.  In  this  regard  I 
was  greatly  aided  by  His  Holiness,  who  went  so  far  as  to  write  to  the 
Superior  General  with  a  view  to  indorse  my  wishes.  But  hitherto  our 
eflforts  have  proved  unsuccessful.  However,  I  understand  that  the  Su- 
periors of  the  Society  are  now  showing  more  willingness  to  undertake 
the  work  I  have  accordingly  recommended  to  Father  Inglesi  to  make 
use  of  every  resource  his  intelligence  and  zeal  could  prompt  in  order  to 
bring  this  project  to  maturity.  I  likewise  beg  most  earnestly  Your 
Eminence  to  second  his  efforts.  There  is.  in  particular,  one  of  the 
Fathers  of  the  Society,  De  Barat  by  name,  now  in  the  Little  Seminary 
of  Bordeaux,  whom  1  know  to  be  most  anxious  to  come  here  ;  his  piety, 
knowledge  and  zeal  are  beyond  par.  I  most  earnestly  pray  the  Vicar 
Genera!  to  give  him  to  me;  and  beseech  to  this  end  tlie  aid  of  Your 
Eminen-e's  most  powerful  influence.  With  him  some  of  the  younger 
French  Jesuits  will  be  glad  to  come,  as  also  others,  of  riper  years, 
among  those  who  came  lately  from  Russia  to  France.  Five,  or  six  at 
most,  would  be  sufficient,  if  to  them  were  added  two  or  three  from 
Maryland — a  thing  most  desirable  on  account  of  their  knowledge  of 
English,  and  also  because,  as  these  are  well  off  financially,  they  could 
supply  the  want  of  their  brothers.  With  this  help  the  Gospel  cannot 
fail  to  make  headway  among  the  numberless  nations  on  both  sides  of 
the  Mississippi  and  of  the  Missouri.  Your  Eminence  should  make  it 
his  business  to  undertake  such  a  great  work.  Do  manfully  gird  your 
loins  to  do  it !  H  you  do  not,  I  am  afraid  the  Protestant  missionaries 
will  wrest  from  us  this  so  desirable  palm  of  victory. 

Please,  Your  Eminence,  to  pardon  me  the  incoherence  of  this  letter 
and  its  uncouth  style.  I  am  writing  while  on  a  journey  on  one  of  those 
boats  propelled  by  steam. 

+L.  Wm.,  Bp.  of  New  Orl. 

Upper  Louisiana,  St.  Mathias'  Day,  1821. 

xxin. 

BISHOP  DU  BOURC  TO  CARDINAL  fONTANA,  PREFECT  OP 

PROPAGANDA} 

Eminentissime  Praefecte. 

Etsi  per  duos  continuos  annos  .Sacram  banc  Congregationem  ini- 
pensius  rogare  non  destiterim,  ut  Coadjutorem  mihi.  in  partem  Episco- 
palis  meae  solicitudinis,  adciscere  dignaretur,  numquam  tamen,  animum 


^   Archives  of  Propaganda.     Scritture  reierite  net  Coti<^ressi.     Cod.  7.     This 
is  really  the  "darkest  page"  in  the  history  of  Bishop  Du  Bourg's  administration. 


DOCUMENTS  137 

vehementius  affecerat  urgens  auxilii  hujusmodi  necessitas,  quani  cum 
in  immensuni  succrescentes  curae,  decrescentesque  eadeni  ratione  vir-j.s, 
nionent  me  solum  taiUo  oncri  sustentando  parem  diu  nou  futurum.  E 
memoria  quippe  Kminentiae  Vestrae  excidere  nolim  Diocesini  banc  sex- 
centis  et  amplius  leucis  in  longitudinem  extendi,  cujus  utraque  extrenri- 
tas  Episcopi  praesentiam  prorsus  exigit.  Sex  fere  menses  nuper  ab- 
sumpsi  in  cursoria  perlustratione  solius  inferioris  Louisianae,  quae  lioet 
populalionem  praccipuam,  vix  tamen  sextam  extensione  partem  Dioe- 
cesis  constituit.  Ducentis  supra  mille  millibus  a  Nova  AureHa  distat 
oppidum  Sti.  Ludovici,  alterum  crescentis  in  dies  populationis  centrum. 
Interjaccntes  regiones  disjcctis  hac  iliac,  magnoque  tractu,  ut  pluri- 
mum,  'I  ^e  invicem  sejunctis  babitationibus  componuntur.  Unde  facile 
videre  potest  Eminentia  Vestra  Episcopum  unum,  etsi  berculeo  robore, 
vitamque  integram  in  arduis  visitationis  laboribus  agat,  vix  ac  ne  vi>: 
quidem,  satis  muneri  suo  faccre  usquam  posse.  Ad  haec.  timor  ne,  me 
intempestive  inter  tot  curas  et  continua  pericula  sublato,  longa  viduitate 
affiicta  Dioecesis  in  statum  recidat  pejorem  priore,  quiescere  animum 
non  sinit,  donee  per  Coadjutoris  institutionem,  ipsius  et  praesenti  neces- 
sitati  et  futurae  tirmitati  provisum  fuerit. 

Non  dififitebor  equideni  virum  aetate  provectum  panmi  tantis  soli- 
citudinibus  aptum  esse.  Hujusmodi  tamen  non  levis  auxilii  fuisset, 
Sedem  suam  in  alterutro  Dioecesis  fine  constituens  vigilantiae  saltern  et 
continuarum  peregrinationum  onere  me  partim  levassct,  praeterquam 
quod  successionis  quasi  quoddam  extitisset  vinculum.  Ideo  nullum 
praesto  habens  mediae  aetatis  sacerdotem,  quern  ad  boc  onus  propo- 
rerem,  veritusque  ne  longe  majores  adversus  juniorem  exceptiones  as- 
surgerent,  senes  duos  successive  designaveram,  Revdos.  scilicet  An- 
tonium  de  Scdella  el  Liidovicimi  Sibonrd.  His  objecit  Sacra  Congre- 
gatio,  nee  conqueror.  Restat  igitur  ut  inter  juniores  unum  seligam, 
qui  maturitate  judicii,  sincera  devotione,  aliisque  praeclaris  dotibus 
aetatis  defectui  abundantius  suppleat. 

Hunc,  ni  me  fallit  affectus,  inveni  in  dilectissimo  filio  meo  Revdo. 
Angelo  Inglesi.  quern  Divin.i  Providentia  mihi  consolatorem  in  angus- 
tiis,  et  baculum  ingruentis  jam  senectutis,  mirabiliter  deputavit.  Dicam 
quod  res  est.  Neminem  unqnam  babui  tam  unanimem,  qui  sincera  dilec- 
tione  pro  me  et  ovibus  meis  solicitiorem  se  praebuerit.  Haec  ipsa  fuit 
solicitudo.  quae,  cum  viderit  me  subsidiis  quasi  omnibus,  sive  ad  vitam 
sustentandam.  sive  ad  proniovendam  Missionum  nostrarum  utilitatem 
indigere,  ad  Europam  ilium  abduxit,  ut  et  aere  proprio.  utique  non 
modico,  et  mendicatis  fidelibus  largitionibus.  inopiae  nostrae  suppleret, 
novasque  quibus  plurimum  deficimus,  operariorum  copias  colligeret. 
Adeo  vere  ipsum,  praecipuum  Dioecesis  Fundatorem,  a  longe  salutare 
non  dubitem.  Eminentiam  Vestram  latere  non  arbitror  quotjanipere- 
grinationes  hac  de  causa  susceperit,  quanta  dignitate  legatione  sua 
functus,  quantoque  honore  ubicumque  a  maximis  etiam  principibus 
variarumque  gentium  proceribus  fuerit  cumulatus.  Haec  sane  pru- 
dentiam  arguunt  supra  aetatem,  nee  dubitare  sinunt  quin  novus  hie 
Timotheus  ita  se  in  Episcopali  munere  sit  gesturus  ut  nemo  adolescen- 
tiam  ejus  contemnat.     Ouidni  igitur  non  jam  votis  meis,  sed  universi 


138  DOCUMENTS 

cleri  et  plebis  Louisianensis  annuatur,  qui  cum  consona  voce  in  Coadju- 
torem  et  successorem  meum  advocant  ? 

Forsan  obstant  Ecclesiae  leges,  quae  quadragesimum  annum  ad 
Episcopatum  requirunt.  Sed  quoties  cum  ipsis  dispensatum  jam  f uit ! 
Multum  profecto  a  quadragesimo  distabant  Titus  et  Timotheus,  quin  et 
dilectus  Apostolus.  Et  ut  ad  tempus  nostrum  veniamus,  caeteris  pluri- 
bus  omissis,  vix  arbitror  trigesimo  excessisse  lUmum.  Dnum.  De 
Quelen,  cum  ad  Archipiscopatum  Nazianzenum  et  Sedis  Parisiensis 
Coadjutorium  nuper  est  promotus.  Parcat  Eminentia  Vestra.  Dicam 
quod  sentio.  Ubi  concurrunt  in  praecellenti  gradu,  fides,  prudenlia, 
docilitas  et  Religionis  studium,  nedum  hujuscemodi  promotioni  obstare 
debeat  juvenilis  aetas,  plurimum  e  contrario  juvare  videtur.  Hie  enim 
nondum  agitur  de  potestatis  Episcopalis  exercitio,  sed  de  ejusdem, 
ut  ita  dicam,  tyrocinio,  quod,  quanto  citius  incoeptum,  quanto  longius 
protractum,  tanto  utiliorem  experientiam  ad  futuram  administrationem 
comparabit.  Successorem  habere  cupio,  qui  prius  quam  habenas  susci- 
piat  longo  usu  jam  sacris  f unctionibus  et  gubernio  assuefactus  f uerit ; 
non  quod  ea  sim  praesumptione  ut  putem  me  capacem  esse  aliquem 
ad  tam  f ormidandum  opus  docere,  sed  quod,  divina  afflante  et  auxiliante 
gratia,  ita  praeter  spem  sucessit  methodus  quam  diuturna  et  hominum 
et  locorum  notitia  mihi  suggessit,  ut  jure  verear  ne,  alia  et  jam  inten- 
tata  ratione,  tam  fausta  initia  pessum  itura  sint. 

Caeterum  Eminentiae  Vestrae  et  Sacrae  huic  Congregationi  jam 
notum  esse  puto  Revm.  Dnum.  Inglesi ;  Literis  enim  datis  Lutetiae 
Parisiorum  23  Februarii  decurrentis  anni  doceor  eum  tunc  proxime  in 
Germaniam,  inde  Romam  prof ecturum ;  unde  colligo  eum  Romae  fore, 
cum  istae  ad  manus  Eminentiae  Vestrae  pertinent. 

Judicio  igitur  Sacrae  Congregationis  omnia,  ut  aequum  est,  sub- 
mitto,  vehementer  quidem  cupiens,  ut  si  ita  Eminentissimis  PP.  vide- 
bitur,  dictus  Revus.  Dnus.  Romae  episcopalis  consecrationis  ritum 
subeat,  id  enim  perfecto  legationis  ipsius  successui  non  modicum  inser- 
viret ;  sin  minus,  Eminentiam  Vestram  persuasam  esse  volens  de  mea 
ad  nutum  S.  Congregationis  integra  resignatione.  Sperans  tamen  me 
tertia  vice  repulsam  non  passurum.  unum  adjiciam,  ut,  si  contigerit  eum 
jam  Roma  discessum  ipsius  ei  institutio  per  manus  Burdigalensis  Archi- 
episcopi  quamprimum  dirigatur  ut  episcopalem  unctionem,  ubicumque 
fuerit,  recipere  valeat.  Sane  praevidere  debeo  eum,  pro  ingenita  mo- 
destia,  tanto  honori  repugnaturum ;  confido  tamen,  cum  Episcopi  et 
fratrum  suorum  votis,  tum  praesertim  consiliis  Eminentiae  Vestrae  et 
Mandatis  Summi  Pontificis  Immiliter  obtemperaturum. 

+LuD,  GuiL.  Du  BouRG,  Ep.  Neo.-Aurel. 

Novae  Aureliae,  die  Maii  3a,  1821. 

TRANSLATION. 
My  Lord  Cardinal : — 

Although  for  the  space  of  two  years  I  have  never  ceased  to  beseech 
the  S.  Congregation  to  deign  to  give, me  a  Coajutor  who  could  take  part 


DOCUMENTS  139 

of  my  Episcopal  charge,  yet  never  was  ever  my  mind  so  strongly  affect- 
ed by  the  urgent  necessity  of  such  a  help,  as  when  I  hear,  from  the  cares 
which  increase  almost  to  the  infinite,  and  from  my  strength  waning  in 
proportion,  the  warning  that  1  shall  not  be  long  able  to  bear  alone  such 
an  immense  burden.  Your  Eminence  must  not  forget,  indeed,  that  ihis 
Diocese  extends  to  more  than  six  hundred  leagues  in  length,  and  that 
both  ends  require  equally  the  presence  of  the  Bishop.  It  has  just  taken 
me  almost  six  months  to  make  a  rapid  visitation  of  Lower  Louisiana 
alone,  which  though  it  is  the  principal  portion  of  the  Diocese  in  regard 
to  population,"  is  scarcely  one-sixth  of  it  in  point  of  area.  More  than 
twelve  hundred  miles  separate  from  New  Orleans  the  town  of  St. 
Louis, '^  the  second  center  of  a  population  which  grows  every  day.  The 
territory  between  is  made  up  of  settlements  scattered  here  and  there, 
and  usually  at  considerable  distances  from  one  another.  From  this 
Your  Eminence  may  easily  realize  that  one  Bishop,  were  he  even  en- 
dowed with  herculean  strength  and  devoting  his  whole  time  to  the 
arduous  labor  of  the  visitations,  can  hardly — nay,  cannot — discharge 
all  the  duties  of  his  charge.  Besides,  the  fear  that,  should  it  happen 
that,  amidst  so  many  cares  and  dangers,  I  were  suddenly  taken  away, 
the  Diocese  afflicted  by  a  long  vacancy  might  fall  into  a  condition  worse 
than  before,  will  not  leave  any  rest  to  my  mind  until  the  appointment 
of  a  Coadjutor  provides  for  the  present  necessity  of  the  said  Diocese 
and  its  future  maintenance. 

I  readily  agree  that  a  man  advanced  in  years  is  little  suited  for  such 
a  great  solicitude.  Y'et  such  a  man  would  neverthless  be  of  great  help, 
as  by  fixing  his  residence  in  one  portion  of  the  Diocese,  he  would  relieve 
me  of  the  burden  of  watchfulness  and  incessant  travel,  besides  estab- 
lishing a  kind  of  bond  of  succession.  Because  I  have  here  no  priest  of 
middle  age,  whom  I  could  propose  for  this  office,  and  was  afraid  that 
stronger  objections  would  be  made  against  the  appointment  of  a 
younger  man,  I  had  designated  successively  two  old  men,  namely,  the 
Revs.  Anthony  de  Sedella  and  Louis  Sihourd.  That  the  S.  Congrega- 
tion objected  to  their  appomtment,  I  do  not  complain.  But  then  it 
remains  to  me  to  choose  from  among  the  younger  clergy  one  who,  by 
the  maturity  of  his  judgment,  his  sincere  devotion  and  his  other  remark- 
able qualifications  may  make  up  what  he  lacks  in  years. 

Such  a  one,  unless  affection  misleads  me,  I  have  found  in  the 
person  of  my  most  beloved  son,  the  Rev.  Angelo  Inglesi,  whom  Divine 
Providence  has  placed  by  my  side  to  be  to  me  a  comforter  in  my  sor- 
rows and  the  staff  of  my  coming  old  age.  To  tell  plainly  the  truth, 
never  did  I  have  anyone  so  congenial  to  me,  and  who  ever  showed 
greater  affection  for  me  and  greater  solicitude  for  my  flock.  This  so- 
licitude it  was  which,  when  he  saw  me  destitute  of  almost  every  means 
either  of  supporting  myself,  or  of  promoting  the  interests  of  our  mis- 
sions, led  him  to  Europe,  in  order  that  both  with  his  own  fortune,  which 
is  not  small,  and  with  the  offerings  that  he  would  beg  from  the  faithful. 


2  Distances  were  reckoned  by  the  course  of  the  Mississippi  River,  the  only 
"highway"  then  available. 


140  DOCUMENTS 

lie  might  supply  our  want,  .aid  recruit  a  new  band  of  laborers  that  we 
are  so  much  in  need  of.  For  this  reason  1  do  not  hesitate  to  salute  him 
from  afar  as  the  chief  founder  of  the  Diocese.  I  believe  that  Your 
Eminence  is  aware  of  the  journeys  he  has  already  undertaken  for  that 
purpose,  of  how  worthily  he  has  acquitted  himself  of  his  mission,  and 
of  the  honors  bestowed  upon  him  everywhere,  even  by  the  greatest 
princes  and  the  potentates  of  various  countries.  All  this  evinces  cer- 
tainly a  prudence  beyond  his  age  and  leaves  no  doubt  that  this  new 
Timothy  will  so  conduct  himself  in  the  Episcopate  that  no  one  shall 
despise  his  youth.  Why  should  not,  therefore,  this  satisfaction  be  given 
not  only  to  my  own  wishes,  but  also  to  those  of  the  whole  clergy  and 
people  of  Louisiana,  who  unanimously  desire  him  for  my  Coajutor  and 
successor." 

Perhaps  this  is  contrarv  to  the  Church's  law,  requiring  forty  years 
of  age  for  the  Episcopal  order.*  But  how  often  has  not  dispensation 
been  given  !  No  doubt,  Titus  and  Timothy  were  far  from  their  fortieth 
year;  farther  still  the  Beloved  Apostle.  And  to  speak  of  our  own  time, 
and  without  mentioning  other  cases,  I  am  pretty  sure  that  the  Most 
Rev.  De  Quelen  was  scarcely  over  thirty  years  old  when  he  was  pro- 
moted to  the  Archbishopric  of  Nazianza  and  the  Coadjutorship  of 
Paris.  1  beg  "^'our  Eminence  to  pardon  me  ;  but  I  must  tell  all  that  is  in 
my  mind.  Where  are  united  in  a  superior  degree  faith,  prudence,  do- 
cility and  zeal,  far  from  being  an  obstacle,  youth  ought  to  be,  on  the 
contrary,  a  recommendation.  For  here  there  is  not  yet  question  of  the 
exercise  of  the  Episcopal  power,  but,  if  I  may  so  say,  of  the  appren- 
ticeship thereof ;  and  the  .sooner  this  is  commenced,  and  the  longer  it 
lasts,  the  more  useful  the  experience  which  it  will  impart  for  admin- 
istration later  on.  The  kind  of  successor  I  wish  is  one  who.  before 
taking  in  hand  the  reins,  should  be  fully  trained  by  a  long  practice  of 
ecclesiastical  functions  and  government.  Not  that  I  am  so  presumptu- 
ous as  to  think  I  am  able  to  train  anyone  to  so  tremendous  a  work,  but 
such  unexpected  happy  results  have,  with  the  help  of  (lod's  grace,  been 
obtained  by  the  method  which  a  long  acquaintance  with  men  and  places 


3  How  much  "the  whole  clergy  of  Louisiana"  were  desiring  the  appointment 
of  Ingle?i  as  D'j  Bonrg's  Coadjutor  and  successor,  we  may  gatlier  from  the  lettor 
of  Father  Martial  already  quoted  above:  "A  letter  which  T  wrote  to  him  last 
winter  in  reply  to  his,  concerning  his  asking  Fr.  Inglesi  as  Coadjutor,  came  very 
near  estranging  us.  .  .  .  The  opposition  which  manifested  itself  when  it  oc- 
eanic known  that  he  wished  to  have  Father  Inglesi  for  his  Coadjutor  so  rent  his 
soul  asunder  that  he  issued  forth  a  circular  letter  to  the  priests  to  strike  fear  into 
them.  True,  he  was  sorry  for  it  afterwards,  when  he  beheld  the  effect  it  had 
produced;  well,  clever  men  nia'<e  sometimes  frightful  mistakes!"  It  should  be 
borne  in  mind,  however,  that  this  was  written  after  the  disclosures  concerning 
Inglesi's  reported  misbehavior  in  Rome  had  reached  Louisiana  and  may  be  some- 
what colored  by  these  revelatiotis.  There  is  perhaps  a  little,  in  Father  Martial's 
tone,  of  the  "I  told-you-so." 

*  Pishop  Du  Bourg  is  here  apparently  mistaken.  The  old  ecclesiastical  law 
required,  like  the  new  one  (Cark.  .331),  thirty  years  of  age,  in  the  candidates  f «:  r 
the  Episcopal  Order.  But  this  mistake  in  Canon  Law  affords  to  the  Bishop  the 
occasion  for  a  display  of  eloquent  pleading  which,  in  view  of  later  events,  is 
truly  pitiful. 


DOCUMENTS  141 

dictated  to  me,  that  I  have  every  reason  to  be  afraid  that,  if  another 
and  untried  means  be  adopted,  these  happy  beginnings  may  turn  into  a 
failure. 

At  all  events,  I  believe  that  by  this  time  the  Rev.  l-'ather  Inglesi  is 
known  to  Your  Eminence  and  to  the  S.  Congregation.  A  letter  written 
to  me  from  Paris  on  February  23  of  the  present  year  advises  me  that  he 
was  to  leave  shortly,  first  for  Germany,  then  for  Rome ;  hence  1  sur- 
mise he  will  be  in  Rome  when  this  letter  reaches  Your  Eminence. 

Of  course,  I  leave  ultimately  everything  to  the  judgment  of  the  S. 
Congregation  ;  still  I  most  earnestly  desire  that,  if  so  please  the  Eminent 
Cardinals,  the  said  Rev.  Father  may  be  consecrated  over  there,  as  this 
would  contribute  immensely  to  the  complete  success  of  his  mission 
abroad;  if,  however,  such  is  not  your  good  pleasure,  I  want  Your  Emi- 
nence to  be  fully  convinced  of  my  unreserved  resignation  to  the  will 
of  the  Sacred  Congregation.  Hoping,  however,  that  this  time — it  is 
the  third  time — I  shall  not  meet  with  a  refusal,  I  beg  that,  if  he  hap- 
pened to  have  already  left  Rome,  his  brief  of  institution  be  sent  him 
as  soon  as  possible  through  the  Archbishop  of  Bordeaux,  so  that  he 
may  receive  Episcopal  consecration  at  any  place  where  he  may  happen 
to  be.  Of  course,  I  m.ust  foresee  that,  in  his  modesty,  he  will  be  reluc- 
tant to  accept  the  honor ;  I  trust,  nevertheless,  that,  in  view  of  the 
wishes  of  his  Bishop  and  of  his  brother-priests,'  and  still  more,  of  the 
advice  of  Your  Eminence  and  the  command  of  the  Sovereign  Pontiff, 
he  will  humbly  acquiesce.® 

+L.  Wm.  Du  BouRn,  Bp.  of  New  Orl. 

New  Orleans,  May  3,  1821. 

XXIV. 
CARDINAL  FONTANA  TO  BISHOP  DU  BOURG.' 

NO.  15. 

Maxima  perfusus  sum  laetitia  ex  Ampls.  Tuae  litteris  datis  die  24 
Februarii  proxime  elapsi,  ex  quibus  non  sine  admiratione  percepi  mag- 
nam,   ac  salutarem   Novae   Aureliae   factam  esse   spiritualium   rerum 

5  Sec  above,  Note  3. 

"  Maitial's  letter  adds  to  that  story,  already  sad  enougli  in  itself,  a  stateinc.it 
as  disparaging  to  Bishop  Du  Bourg  as  it  is  distasteful.  There  seems  to  h.ave 
been  a  report  circulating  in  Ro'ie  that  Inglesi  himself  had  asked  to  be  appoin^^sul 
Du  Bourg's  Coadjutor.  This  is  scarcely  credible.  How  much  truth  there  is  in 
what  follows  is  hard  to  discern:  "Bishop  Du  Bourg."  wrote  Martial,  "attested 
that  the  proposal  that  Inglesi  be  made  Coadjutor  was  made  to  him  by  Propa- 
ganda ii:=;elf  through  the  Prefect,  Card.  Fontana ;  tliat  Fatlier  Inglesi  refused, 
and  that  the  Sovereign  Pontiff  forced  him  to  accept  the  Bulls,  so  that  he  migiit 
be  consecrated  later  on  in  St.  Louis.  This  last  bit  of  information  was  communi- 
cated to  us  by  the  young  men  from  Lyons  and  Turin  which  the  Count  sent  us  as 
missionaries."  Bishop  Du  Bourg's  statement  must,  of  course,  have  been  materially 
true:  only  he  guarded  carefully,  in  view  of  the  prevailing  opposition,  from  saying 
that  Cardinal  Fontana  and  Propaganda  acted  in  compliance  with  his  own  (D. 
B.'s)  ea'-nest  plea. 

^  Original  in  Archives  of  St.  Louis  Diocesan  Chancery. 


142  DOCUMENTS 

commiitationem ;  visitationem  Tuani  non  modo  benevole,  sed  etiam  lac- 
tanter  exceptam  turn  a  Parocho  Antonio  de  Sedella,  qui  prius  adeo  Tibi 
infestns  erat,  turn  a  reliqua  Catholicorum  multitudine,  eorum  mores 
tuorum  operariorum  studio,  ac  labore  aliquantum  reformatos,  Syno- 
duni  celebration,  et  Ecclesiasticam  Disciplinam  jam  pene  collapsam  in 
pristinum  restitutam,  Benedictus  Deus  Pater  misericordiarum,  qui  gratia 
sua  aberrantes  ad  bonam  f rugem  revocare  dignatus  est ;  atque  ex  faus- 
tis  hisce  principiis  sperare  licet  futurum,  ut  omnia  in  posterum  feHciter 
componantur.  Ad  Coadjutorem  vero  tuum,  quod  attinet,  non  satis 
quidem  nobis  probatuni  erat,  ut  ad  hoc  munus  deligeretur  D.  Ludovicus 
Sibourd,  qui  'i'e  provectior  aetata  est ;  neque  Amplo  Tua  vel  senectute, 
vel  valetudinis  inconimodis  adeo  confecta  est,  ut  Coadjutore  nunc  egeat. 
Potius  quam  Coadjutore,  majori  quidem  Pastorum  numero  vastissima 
ista  Diocesis  indigere  videtur ;  non  enim  in  tanta  Regionum  amplitudine 
unus  tantum  Episcopus  tot  dissitorum  Fidelium  Curam  exercere  facile 
potest ;  ideoque  niaxime  profuturum  putarem,  si  Dioecesis  ista  in  Tres 
saltern  Ecclesias  divideretur.  quarum  una  inferiorem  Luisianam, 
altera  Superiorem,  tertia  J^loridas  complecti  posset ;  et  cum  ita  se  res 
haberent,  Dnus  Sibourd,  cujus  merita  tantopere  effers,  ad  unam  posset 
ex  novis  ejusmodi  Ecclesiis  promoveri.  R.  D.  Angelus  Inglesi,  qui 
nunc  Roniae  versatur,  ac  de  istius  Ecclesiae  statu  apprime  certiores  nos 
fecit,  pietate,  studio,  ac  ceteris  dotibus  satis  cumulatus  esse  videtur ;  sed 
viridi  adhuc  aetate,  ac  missione  recens  est,  ideoque  expectandum,  ut 
adhuc  majora  praebeat  suarum  argumenta  virtutum,  nee  non  experien- 
tiam,  ac  Populorum  fiduciam,  et  gratiam  comparare  Sibi  possit.  Voti 
tamen  Tui  suo  loco,  et  tempore  habebitur  ratio.  Illud  interea,  de  quo 
non  minus  Ampl.o  Tua  quam  S.  Congreg.o,  valde  soUicita  est,  conver- 
sionem  respicit  Sylvicolarum,  qui  in  Superioribus  praesertim  Luisianae 
Partibus  affluunt,  quique  ex  errorum  tenebris  ad  Lumen  veritatis  facile 
perduci  possunt,  si  operariorum  copia  suppeteret.  Equidem  sentio, 
nuUos  magis  ad  hoc  opus  idoneos  fore,  quam  Patres  Societatis  Jesu ; 
omnemque  propterea  navabo  operam,  ut  P.  Praepositus  generalis  faveat 
sententiae  tuae,  nee  solum  permittat  Patri  de  Barat  Burdigalae  mo- 
ranti,  ut  se  cum  aliis,  qui  e  Russia  migrarunt,  isthuc  se  conferat,  sed 
etiam  curet,  ut  duo  vel  tres  ex  Marylandia  mittantur.  Ampl.m  Tuam 
de  rei  exitu  faciam  quamprimum  certiorem.  Sed  necesse  est,  ut  Loca 
designes.  ac  circumscribas,  quae  PP.  Jesuitarum  Missioni  sint  tribuen- 
da,  ne  dissidia.  et  collisiones  postea  exoriantur.  De  his  omnibus  rogo 
Ampl.m  Tuam,  ut  mihi  sententiam  Tuam  aperiat ;  atque  interim  Deum 
precor,  ut  eamdem  diutissime  servet,  ac  sospitet. 

Ampl.s  Tuae. 

Romae  ex  aedibns  .S.  C'ongnis  de  Propaganda  Fide  2  Junii,  1821. 
Uti  PVater  Studiosissimus, 

F.  Card.  Fontana,  Praefectus. 

Illmo,  ac  Rmo  D.  Eudovico  Guillelmo  Du  Bourg  Epo  Novae  Aure- 
liae  in  foederatis  Americae  Provinciis  S.  Ludovicum. 

C.  M.  Pedicini,  Sec.rius. 


DOCUMENTS  143 

TRANSLATION. 
Right  Reverend  Sir : — 

An  immense  pleasure  was  afforded  me  by  your  Lordship's  letter 
in  date  of  February  24  of  this  year,  in  which  I  have  learned,  with  no 
small  wonderment,  the  great  and  salutary  change  which  has  taken  place 
in  the  spiritual  life  of  New  Orleans^:  Your  visitation  was  received  not 
only  with  decency,  but  with  gladness,  both  by  the  Rector,  Father  An- 
thony de  Sedella,  who  formerly  was  so  stubbornly  opposed  to  you,  and 
by  the  Catholics  at  large ;  the  morals  of  the  people,  thanks  to  the  zeal 
and  work  of  your  co-laborers,  have  undergone  a  change  for  the  better ; 
a  synod  was  convened,  and  ecclesiastical  discipline,  which  was  almost 
ruined,  has  gained  a  new  vigor.  Blessed  be  God,  the  Father  of  mer- 
cies, whose  grace  has  turned  the  refractory  to  better  sentiments ;  from 
this  happy  beginning  there  is  every  reason  to  hope  that  everything 
henceforth  will  be  arranged  to  satisfaction. 

In  regard  to  your  Coajutator,  I  must  say  we  could  not  see  our  way 
to  select  for  this  office  Father  Louis  Sibourd,  who  is  older  than  you; 
moreover,  your  Lordship  is  not  so  broken  down  either  by  age  or  by  ill- 
health,  as  to  be  in  need  of  a  Coajutor  just  now.  Rather  than  a  Coad- 
jutor, it  seems  that  a  greater  number  of  Bishops  is  what  that  immense 
Diocese  seems  to  want^ ;  for  in  such  a  vast  territory  one  Bishop  alone 
can  hardly  care  for  the  number  of  the  faithful,  scattered  as  they  are. 
1  should  think,  therefore,  that  it  would  be  of  the  utmost  interest  of  the 
Diocese  if  it  were  divided  into  three :  one  could  comprise  Lower 
Louisiana,  another  Upper  Louisiana,  and  the  third  the  Floridas.  In 
this  hypothesis.  Father  Siboiu'd,  whose  merit  you  extol  so  much,  might 
well  be  promoted  to  one  of  these  new  churches.  As  to  Rev.  Angelo 
Inglesi,  who  is  presently  in  Rome,  and  has  given  us  at  first  hand  a 
report  of  the  state  of  your  church,  he  seems  to  be  possessed  of  enough 
piety,  zeal  and  the  other  qualifications ;  but  he  is  still  quite  young,  and 
recently  arrived  in  your  Mission;  we  must  wait,  therefore,  until  he 
has  a  chance  of  giving  yet  better  proofs  of  his  virtue,  acquiring  expe- 
rience and  ingratiating  himself  into  the  confidence  and  good  will  of  the 
people.  Your  wish,  though,  will  be  taken  into  account  in  the  proper 
place  and  at  the  proper  time. 

Meanwhile  what  Your  Lordship  has  no  less  at  hand  than  the  S. 
Congregation,  concerns  the  conversion  of  the  savages,  who  are  in  great 
numbers  through  Upper  Louisiana,  and  may  be  easily  brought  from 
the  darkness  of  error  to  the  Light  of  truth,  provided  there  are  laborers. 
I  indeed  feel  like  yourself  that  no  workers  are  better  fitted  for  this  task 
than  the  Fathers  of  the  Society  of  Jesus;  accordingly  I  will  do  my  ut- 
most to  bring  the  Superior  general  to  consent  to  your  proposal,  and 
not  only  permit  to  Father  de  Barat,  now  residing  at  Bordeaux,  to  go 


'  See  above,  Document  XXII,  Note  4. 

^  This  seems  to  have  been  something  like  a  deadlock:  Bishop  Du  Bourg  in- 
sisting all  along  on  having  a  Coadjutor  and  opposing  the  division  of  the  Diocese; 
at  least,  the  separation  of  Upper  from  Lower  Louisiana ;  Propaganda,  on  the  other 
hand,  far  from  keen  about  the  Coadjutorship,  but  intent  on  dividing  the  Diocese. 


144  DOCUMENTS 

oVer  there  with  others  who  came  recently  from  Russia,  but  also  to  see 
to  it  that  two  or  three  from  Maryland  be  sent.  I  shall  without  delay 
notify  Your  Lordship  of  the  result  of  this  negotiation.  But  you  ought 
to  mention  and  specify  exactly  the  places  to  be  attributed  to  the  Mis- 
sion of  the  Jesuit  Fathers,  in  order  to  preclude  all  misunderstandings 
and  conflicts  for  the  future. 

Concerning  all  these  matters  I  beg  Your  Lordship  to  give  me  your 
opinion.  Meantime  I  pray  God  to  give  you  yet  long  years  and  good 
health.    Your  Lordship's  Most  Devoted  Brother, 

F.  Card.  Fontana,  Prefect. 

Rome,  Palace  of  the  S.  Congreg.  of  Propaganda,  June  23,  182L 
The  Right  Rev.  Louis  William  Du  Bourg,  Bp.  of  New  Orleans. 
St.  Louis,  U.  S.  A. 

C.  M.  Pedicini,  Secretary. 


XXV. 

CARDINAL  FONTANA  TO  BISHOP  DU  BOURG.^ 

Ilhne,  ac  Rme  Dne. 

Quae  Ampl.o  Tua  de  Missione  erigenda  in  amplissima  ista  Diocesi 
sul)  directione,  et  Cura  Patrum  Societatis  Jesu  ad  procurandam  Sylvi- 
colarum  conversionem  mihi  proposuit,  ea  Praeposito  Gen.li  ejusdem 
Societatis  enixe  commendare  non  defui ;  sed  ex  response,  quod  ille  red- 
didit, cujusque  exemplum  his  litteris  adjungo,  facile  intelHges,  ilium 
pro  nunc  ob  Operariorum  paucitatem  tam  praeclarum  opus  aggredi 
nullo  modo  posse.  Tuum  itaque  erit,  alias  persequi  vias,  quibus  lauda- 
bile  hoc  tuum  propositum  pcrficiatur ;  nihil  enim  est  tam  sanctum,  ac 
vere  Apostolicum.  quam  barbaras  gentes  in  errorum  tenebris  delites- 
centes  ad  lumen  veritatis,  ac  aeternae  salutis  semitam  perducere.  Quod 
cum  pro  Tua  satis  mihi  perspecta  sollicitudine,  ac  studio  Te  minime 
neglecturum  confido,  D.  O.  M.  precor,  ut  Ampl.m  Tuam  diutissime 
servet,  ac  sospitet. 

Ampl.s  Tuae, 

Romae  ex  aedibus  S.  Congnis  de  Propaganda  Fide  23.  Junii,  182L 
Uti  Frater  Studiosissimus 

F.  Card.  Fontana,  Praefectus. 

111m.  ac  Rmo  D.  Ludovico  Guillelmo  Du  Bourg,  Epo.  Novae 
Aureliae  Luisiana. 

S.  Ludovicum. 

C.  M.  Pedicini,  Secr.ius. 

TRANSLATION. 

Right  Reverend  Sir : — 

Your  Lordship's  proposal  concerning  the  erection  of  a  mission  in 
your  immense  Diocese,  for  the  evangelization  of  the  savages,  under  the 


Original  in  Archives  of  St.  Louis  Diocesan  Chancery. 


DOCUMENTS  145 

direction,  and  in  care  of  the  Fathers  of  the  Society  of  Jesus,  I  did  not 
fail  to  recommend  warmly  to  the  Superior  General  of  said  society. 
But  from  the  answer  returned  by  him,  a  copy  of  which  1  enclose  herein, 
you  may  easily  understand  that,  by  reason  of  the  scarcity  of  laborers, 
he  is  for  the  present  unable  to  undertake  this  noble  work.  It  accord- 
ingly devolves  upon  you  to  adopt  other  means  to  bring  about  the  reali- 
zation of  your  praiseworthy  design  :  no  work,  indeed,  is  holier  and  more 
apostolic  than  that  of  turning  barbarous  nations,  plunged  in  the  dark- 
ness of  error,  to  the  light  of  truth  and  the  path  of  eternal  salvation. 
What  I  know  of  your  solicitude  and  zeal  assures  me  that  you  will  not 
neglect  these  means. 

I  pray  Almighty  God  to  give  Your  Lordship  long  years  and  perfect 
health.    Your  Lordship's  Most  Devoted  Brother, 

F.  Card.  Fontana,  Prefect. 

Rome,  Palace  of  the  S.  Cong,  of  Propaganda,  June  23,  182L 

To  the  Right  Rev.  Louis  William  Du  Bourg,  Bishop  of  New  Or- 
leans, St.  Louis,  La. 

C.  M.  Pedicini,  Secretary. 

XXVL 

CARDINAL  FONTANA  TO  BISHOP  DU  BOURG.^ 

NO.  17. 
lUmo,  ac  Rme  Dfie. 

Cum  ad  examen  revocata  fuerint  ea,  quae  Ampl.o  Tua  per  literas 
20.  Aprilis  elapsi  anni  exposuit  circa  liberatatem,  quam  sibi  arrogare 
posse  arbitrantur  plerique  istarum  Provinciarum  Episcopi,  Promovendi 
nimirum  ad  Sacros  Ordines  eos,  qui  cum  alienae  sint  Dioecesis  in 
American!  proficiscuntur  sacro  ministerio  operam  daturi ;  non  tanti 
quidem  ponderis  visa  sunt  Emis  Patribus  allata  rationum  momenta,  ut 
id  licitum  censendum  sit.  Patenter  quippe  obstat  peroulgata  Innocentii 
XII.  Constitutio  Specidatores  domus  Israel  edita  die  4.  Novembris 
anni  1694,  quae  universani  afficit  Ecclesiam,  et  in  qua  ad  evellendos 
abusus,  et  fraudes  circa  Sacras  Ordinationes  alienorum  subditorum,  nee 
non  ad  veteris  Disciplinae  instaurationem,  totiusque  Christiani  Populi 
aedificationem  edicitur,  nulli  Episcopo  licere  externum  quempiam  sibi 
non  subditum  ad  Sacros  Ordines  promovere,  nisi  ille  domicilium  per 
decennium  saltem  ibi  contraxerit,  suumque  revera  esse  animum  ibi 
permanendi  jurejurando  spoponderit.  exhibitis  etiam  Testimonialibus 
litteris  Ordinarii,  sub  quo  originem  duxit,  prout  fusius  in  eadem  Con- 
stitutione  decernitur.  Ex  quo  quidem  satis  patet,  Apl.m  Tuam  in  pre- 
movendo  non  subditos,  non  servatis  iisdem  conditionibus  in  eam  inci- 
disse  poenam,  quae  per  eamdem  Constitutionem  infertur,  ut  nempe  Or- 
dinarii ab  Ordinum  Collatione  per  annum,  ordinati  vera  a  susceptorum 
Ordinum  exequutione,  quamdiu  proprio  Ordinario  expedire  videbitur, 
eo  ipso  suspensi  remaneant.    Cum  vero  Emis  Patribus  satis  persuasum 


146  DOCUMENTS 

sit,  Ampl.m  Tuam  non  in  spretum  Aplicae  Constitutionis  sed  bona  fide 
illam  violasse,  censuerunt,  supplicandum  SSmo,  ut  tarn  Ampl.m  Tuam, 
quam  eos,  qui  a  Te  sic  ordinati  fuerunt,  Aplica  sua  auctoritate,  qua- 
tenus  opus  sit,  a  praedictis  poenis  absolvere  dignaretur ;  cui  S.  Congfiis 
consilio  Bmus  Pater  in  audientia  habita  per  infraptum  Secretarium  die 
15.  hujus  mensis  benigne  annuit.  Monitam  tamen  tum  Ampl.m  Tuam, 
turn  ceteros  istarum  Provinciarum  Antistites  esse  velim,  ut  in  posterum 
eidem  Constitutioni  se  plane  conferment ;  atque  interim  Deum  precor, 
ut  Te  diutissime  servet,  ac  sospitet. 

Ampl.s  Tuae 

Romae  ex  aedibus  S.  Congnis  de  Propaganda  Fide  21  Julii  1821. 

F.  Card   Fontana,  Praefectus. 

lUmo,  ac  Rmo  D.  Ludovico  Guillelmo  Du  Bourg. 

Epo  Novae  Aureliae  in  Luisiana. 
S.  Ludovicum  in  agro  lUinensi. 

C.  M.  Pedicini,  Secr.ius. 

TRANSLATION. 
Right  Reverend  Sir : — 

On  examining  the  matter  submitted  by  Your  Lordship  in  your 
letter  of  April  20  of  last  year,  namely,  the  liberty  which  most  of  the 
Bishops  of  the  United  States  think  they  can  arrogate  to  themselves,  of 
promoting  to  Sacred  Orders  those  who,  belonging  to  another  Diocese, 
go  to  America  to  exercise  there  the  sacred  ministry,  their  Eminences 
did  not  deem  the  arguments  alleged  weighty  enough  to  render  the 
practice  lawful.  It  evidently  indeed  runs  counter  to  the  well-known 
Constitution  Speciilatores,  of  Innocent  XII,  in  date  of  November  4. 
1694,  which  binds  the  whole  Church,  and  in  which,  in  view  to  uproot 
abuses  and  prevent  frauds  in  the  matter  of  the  ordinations  of  alien  sub- 
jects to  Sacred  Orders,  as  well  as  to  restore  the  old  discipline  and  pro- 
mote the  edification  of  the  Christian  people,  it  is  enacted  that  no  Bishop 
can  lawfully  raise  anyone  not  his  own  subject  to  Sacred  Orders,  unless 
the  candidate  has  established  there  his  domicile  for  at  least  ten  years, 
and  affirmed  under  oath  that  he  has  truly  the  intention  of  remaining 
there ;  he  should,  moreover,  bring  testimonial  letters  from  the  Ordinarv 
of  the  place  of  his  birth,  as  is  decreed  quite  at  length  in  the  aforesaid 
Constitution. 

From  the  foregoing  it  is  quite  clear  that  Your  Lordship,  in  ordain- 
ing men  who  were  not  your  own  subjects,  without  complying  with  the 
above-mentioned  conditions,  incurred  the  penalty  enacted  by  said  Con- 
stitution, namely,  that  the  Ordinaries  are  .suspended  ipso  facto  for  one 
year  from  conferring  Orders,  and  those  whom  they  ordained,  from 
the  exercise  of  the  Orders  received,  for  as  long  as  shall  be  deemed  ex- 
pedient by  their  Ordinary.  As  Their  Eminences,  however,  are  fully 
convinced  that  Your  Lordship  broke  the  Apostolic  Constitution  in  good 
faith,  and  not  out  of  contempt,  they  were  of  opinion  that  the  Holv 
Father  should  be  beseeched  to  deign  absolve  from  the  afore-mentioned 
penalties,  by  his  Apostolic  authority,  insofar  as  needs  be,  both  Your 


DOCUMENTS  147 

Lordship  and  those  who  were  thus  ordained  by  you.  The  Holy  h'alher, 
in  the  audience  granted  to  the  undersigned  Secretary  on  the  15th  inst., 
kindly  acceded  to  the  request  of  the  S.  Congregation.  I  wish,  however, 
to  warn  Your  Lordship  and  all  the  other  Prelates  of  the  United  States, 
that  they  should  henceforth  conform  in  every  point  with  the  above- 
mentioned  Constitution.  Meanwhile  I  pray  God  to  keep  you  yet  many 
years,  and  in  good  health.    Your  Lordship's  Most  Devoted  Brother. 

F.  Card.  Fontana,  Prefect. 

Rome,  Palace  of  the  S.  Congr.  of  Propaganda,  July  21,  1821. 
To  the  Right  Rev.  Louis  William  Du  Bourg.  Bp.  of  New  Orleans, 
Louisiana. 

St.  Louis  of  the  Illinois. 

C.  M.  Pedicini,  Secretary. 

XXVIL 
CARDINAL  FONTANA  TO  BISHOP  DU  BOURG.^ 

NO.  20r- 

Illmo  ac  Rrfie  Dfie. 

Semel,  atque  iterum  scripsi  Ampl.ni  Tuae,  ut  quoniam  Ecclesia 
ista  tarn  ampla  est,  ut  Episcopus  unus  plenam  ipsius  curam  exercere  vix 
possait,  nimis  expedire  visum  fuerit,  eam  in  tres  saltem  partes  dividere, 
quarum  una  inferiorem  Luisianae  partem,  altera  superiorem,  tertia 
denique  Floridas  complecteretur.  Quoties  ad  banc  divisionem  devenire, 
ut  spero,  consenseris,  unus  ex  novis  duobus  Episcopis  maxime  idoneus 
esse  posse  videtur  Rrhus  D.  Patritius  Kelly  Richmondiensis  Episcopus, 
vir  sane  pietate,  prudentia,  atque  doctrina  maxime  commendatus.  Cum 
enim  S.  Congo  justis.  gravibusque  de  causis  ilium  ad  aliam  Ecclesiam 
transferre  decreverit,  nulla  opportunior  oflferre  se  posset  ad  banc  trans- 
lationem  occasio.  quam  in  aliqua  ex  duabus  novis  erigendis  Ecclesiis. 
Dum  igitur  hac  de  re  consilium  tuum  sollicite  expecto,  D.  O.  M.  precor 
ut  A.  T.  diutissime  servet,  ac  sospitet. 

Amp.dnis  Tuae. 

Romae  ex  ^dibus  S.  Counts  de  Prop.da  Fide  die  3.  Octobris,  1821. 
Uti  Frater  Studiosissimus 

F.  Card.  Fontana,  Praefectus. 

R.  P.  D.  Ludovico  Guillelmo  Du  Bourg, 
Epo  Novae  Aureliae. 
S.  Ludovicum. 

C.  M.  Pedicini,  Seer.  ius. 


'   Original  in  Archives  of  St.  Louis  Diocesan  Chancery. 

2  It  may  be  seen  from  the  number  affixed  to  this  Document  that  Letters  of 
Propaganda  Nos.  i8  and  19  are  missing. 


148  DOCUMENTS 

TRANSLATION. 

Twice  did  1  write  to  Your  Lordship  that,  as  your  Diocese  is  so 
extensive  that  one  Bishop  can  hardly  take  full  care  of  it,  it  seemed 
most  expedient  that  it  should  be  divided  into  at  least  three  parts,  the 
first  to  include  Lower  Louisiana,  the  second  Upper  Louisiana,  and  the 
third  the  Floridas.  Whenever  you  consent,  as  I  hope,  to  come  to  this 
dismemberment,  the  Right  Rev.  Patrick  Kelly,^  Bishop  of  Richmond, 
would,  it  seems,  be  most  suitable  as  one  of  the  two  new  Bishops :  he  is 
a  man  highly  esteemed  for  his  piety,  his  prudence  and  his  knowledge. 
As  the  S.  Congregation  has.  for  grave  reasons,  decided  to  transfer  him 
to  another  See,  no  better  opportunity  could  be  found  for  this  transfer 
than  to  put  him  in  one  of  the  new  Bishoprics  to  be  established. 

While  anxiously  waiting  for  your  opinion  in  this  matter,  I  pray 
Almighty  God  to  keep  Your  Lordship  yet  many  years  and  in  good 
health.    Your  Lordship's  Most  Devoted  Brother, 

F.  Card.  Fontana,  Prefect. 

Rome,  Palace  of  the  S.  Congr.  of  Propaganda,  October  3,  1821. 

To  Right  ivcv.  Louis  William  Du  Bourg,  Bishop  of  New  Orleans. 
St.  Louis. 

C.  M.  Pedicini,  Secretary. 

BISHOP  DU  BOURG  TO  CARDINAL  FONTANA.^ 

Eminentissime  Praefecte. 

Plurima  laetitia  me  affecerunt  literae  Em.ae  V.ae  mensis  Octobris 
proxime  elapsi,  ea  potissimum  ratione  quod  mihi  spem  certam  afferant 
breve  consummandam  fore,  quam  saepius  ab  Emo  antecessore  Vestro, 
flebilis  mem.  Card.  Litta,  imo  et  a  SS.DD.  N.  enixe  postulaveram, 
Floridamni  a  mea  jurisdictione  separationem.  Non  solum  igitur  earum 
erectioni  in  Sedem  Episcopalem,  quantum  ex  me  pendet,  assentio,  sed 
iterum  atque  iterum  ])recor  nt  quanto  citius  executioni  mandetur. 
Hujus  Dioeceseos  limites  rum  qui  nunc  vocatur  Ager  Floridarum  et 
Alabamae  Statuni  complecti  possent.  Titulus  et  Sedes,  ut  opinor,  esse 
debet  Oppidum  Mobilense,  utpote  utrique  parti  confine  et  convenien- 
tissime,  juxta  os  praecipui  fluminis,  Tom-big-bee  non  longe  a  mari 
situm. 

Ouod  attinet  ad  erectionem  alterius  Sedis  in  Civitate  S.  Ludovici 


^  Born  in  Ireland.  April  i6,  1779;  ordained  at  Lisbon.  Portugal,  July  18,  1802; 
consecrated  August  24,  1820.  as  first  Bishop  of  Richmond,  erected  in  spite  of 
the  opposition  of  Archbishop  Marechal;  the  Holy  See  soon  realized  that  the  judg- 
ment of  the  Archbishop  was  correct,  and  placed  the  Diocese  under  the  adminis- 
tration of  the  Archbishop  of  Baltimore,  Bishop  Kelly  being  transferred  to  the 
See  of  Lismore  and  Waterford  (Ireland),  in  1822.  It  will  be  seen  that  at  the 
time  of  the  writing  of  this  letter.  Propaganda  had  come  to  realize  the  impossi- 
bility of  having  a  See  at  Richmond.  The  "graves  causae"  making  the  transfer  of 
Bishop  Kelly  to  another  See  are  now  transparent  enough  ;  but  they  may  not  have 
been  for  the  Bishop  of  New  Orleans. 

^  Archives  of  Propaganda.    Scritture  referite  nei  Congressi.    Cod.  7. 


DOCUMENTS  •  149 

in  Statu  Missouriano,  nulli  certe  magis  quam  mihi  ipsi  arridere  et  in 
votis  esse  debet,  quippe  quae  immensis  laboribus  et  curis  me  liberaret ; 
unum  tamen  me  ab  ea  statim  postulanda  adhuc  remoratur,  nempe  de- 
siderium  quo  vehementer  urgeor,  possessiones  satis  amplas,  quas  in 
dotationem  illius  Sedis  comparavi  omni  prorsus  debito  et  onere  prius 
solvendi;  quod  ante  unum  annum,  Deo  juvante,  me  effecturum  confido. 
Libentissime  tunc  partem  illam  meae  solicitudinis  in  manus  Summi 
Pontificis  resignabo,  nulli  .sacriiicio  parcens,  ut  novus  Antistes  in  ea 
collocatus,  temporalibus  curis  et  summa  rerum  omnium  egestate,  quae 
me  per  plures  annos  afflixerant,  immunis  esse  possit.  Consummate  hoc 
opere,  me  accingam  ad  praeparandam  viam  formationi  mediae  Dioe- 
cesis  inter  S.  Ludovicum  et  Novam  Aureliam,  quae  Statum  Mississippi 
et  Agrum  Arcansas  complectatur.  Sic  ex  una  quatuor,  intra  paucos 
annos,  conflabuntur,  et  si  S.tae  Sedi  placuerit,  novam  ecclesiasticam 
provinciam  constituere  poterunt.  Et  quidem  necesse  duco  de  hoc 
prius  cogitare  quam  ad  divisionem  quamcumque  procedatur.  Nam 
immensa  distantia  quae  nos  a  Baltimoro  separat,  insuperque  morum, 
indolum  et  linguarum  diversitas  quae  vastissimam  hanc  regionem  a 
caeteris  Americae  partibus  distinguit,  non  patiuntur  ut  fractio  aliqua 
meae  Dioecesis  Aletropoli  illi  subjiciatur.  Aliunde  Novae  Aureliae  eri- 
gendarum  Sedium  stipiti,  tum  propter  Episcopalem  antiquitatem,  turn 
ob  ipsius  opulentiam,  immensamque  populationem  longe  majore  ex  parte 
Catholicam,  tum  demum  quia  caeteris  partibus  facilis  ad  eam  per  com- 
mune flumen  patet  accessus,  Metropolitana  dignitas  jure  competere 
videtur. 

Rev.mis  et  Dil.mis  Fatribus  et  Collegis  meis  Bardensi,  Mauricas- 
trensi  et  Cincinnatensi  me  supplex  adjungo  ad  postulandam  denuo 
erectionem  novae  Sedis  in  cppido  San-Clarensi  vulgo  Detroit  in  Agro 
Michigan  cum  annexa  admiviistratione  Agri  Northwestensis  et  ad  pro- 
ponendos  ad  eam  occupandam,  1°  loco,  Rev.dum  Bened.um  Fenwick, 
S.J.,  qui  nunc  Charlestoniae  Vicar  Gen.  ...  2°  loco  Principem 
Ruthenum  Rev.  D.  Demetrinm  Augiistinum  Galitzin     .     .     . 

+LUD.  GuiL,  Du  Bourg,  Ep,  Neo-Aurel. 

Novae  Aureliae  die  8  Februarii  1822. 

TRANSLATION. 
Aly  Lord  Cardinal : — 

Much  joy  was  afforded  me  by  Your  Eminence's  letter  of  last  Oc- 
tober,^ because,  above  all,  it  gave  me  certain  hope  that  before  long  the 
Floridas  will  be  withdrawn  from  my  jurisdiction,  as  I  had  often  ear- 
nestly requested  your  regretted  predecessor,  His  Eminence,  Card.  Litta, 
and  even  the  Holy  Father  himself.  Not  only,  therefore,  insofar  as  I 
am  concrned,  do  I  give  my  consent  to  their  erection  into  an  Episcopal 
See,  but  I  repeat  my  prayer  that  this  be  done  as  soon  as  possible.  .  .  . 
The  limits  of  this  new  Diocese  might  include  the  present  Territory  of 
the  Floridas  and  the  State  of  Alabama.    The  title  and  the  See,  I  think, 


-  The  letter  referred  to  is  the  above  Document  XXVII,  of  October  3,  1821. 


150  DOCUMENTS 

ought  to  be  the  town  of  Mobile,  as  it  is  on  the  borders  of  both  terri- 
tories, and  situated  very  conveniently  near  the  mouth  of  the  main 
river  of  that  region,  the  Tom-big-bee,  at  a  short  distance  from  the  sea. 

As  to  the  erection  of  another  See  in  the  City  of  St.  Louis,  Mis- 
souri, no  one  certainly  can  be  pleased  with  it  and  desire  it  more  than 
myself,  as  it  means  for  me  relief  from  immense  labors  and  cares.  Still, 
there  is  one  reason  why  I  delay  asking  at  once  for  it,  namely,  the  most 
earnest  desire  I  have  to  free  from  all  debts  and  obligations  certain  quite 
extensive  properties  which  I  have  bought  as  an  endowment  for  that 
See:  I  trust  that,  God  helping,  I  may  within  a  year  reach  this  happy 
goal.^  When  this  is  accomplished  I  shall  most  gladly  resign  this  part  of 
my  solicitude  into  the  hands  of  the  Sovereign  Pontiff,  hesitating  at  no 
sacrifice,  in  order  that  the  Prelate  who  is  appointed  to  this  new  See  may 
be  spared  the  temporal  cares  and  the  utmost  destitution  which  were  my 
lot  for  several  years.  When  this  is  achieved  I  will  set  to  work  to  pave 
the  way  for  the  formation  of  a  new  Diocese  midway  between  St.  Louis 
and  New  Orleans,  which  may  include  the  State  of  Mississippi  and  the 
Territory  of  Arkansas.  Thus  from  one  Diocese  four  shall  be  made  out 
within  a  few  years,  and  if  it  please  the  Holy  See  these  may  constitute  a 
new  Ecclsesiastical  province.  As  a  matter  of  fact.  I  think  that  this 
ought  to  be  considered  before  any  division  be  decided  upon.  For  the 
immense  distance  which  separates  us  from  Baltimore,  and,  besides,  the 
differences  of  customs,  characters  and  languages  distinguishing  this 
wide  expanse  of  country  from  every  other  part  of  America,  preclude 
the  putting  of  any  portion  of  my  Diocese  under  the  jurisdiction  of  that 
Metropolitan  See.  Moreover,  New  Orleans,  the  mother  Church  from 
which  the  Sees  to  be  erected  are  springing  forth,  ought  naturally  to  be 
given  the  Metropolitan  dignity,  on  account  of  the  antiquity  of  this 
Church,  also  of  its  wealth,  and  of  its  immense  population,  which  is 
mostly  Catholic,  and  lastly  because,  owing  to  the  river  flowing  through 
all  the  other  parts,  it  is  easy  to  reach  from  every  one  of  them. 

I  join  my  request  to  those  of  my  Right  Rev.  and  beloved  Brothers 
and  Colleagues  of  Bardstown,  Mauricastrum  and  Cincinnati,  to  ask 
once  more  for  the  creation  jf  a  new  See  in  the  town  of  St.  Clair  (De- 
troit) in  the  Territory  of  Michigan,  to  which  should  be  annexed  the 
administration  of  the  Northwestern  Territory.  As  its  incumbent  I 
would  propose,  in  the  first  place,  the  Rev.  Benedict  Fenwick,  S.J.,  now 
Vicar  General  of  Charleston  ,  .  .  . ;  and  as  second  choice,  the 
Rev.  Demetrius  Augustine  Prince  Gallitzin.     .     .     . 

*L.  Wm.  Du  Bourg,  Bp.  of  N.  Orl. 

New  Orleans,  February  8.  1822. 


3  Bishop  Du  Boiirg  was  always  optimistic,  he  now  asks  for  a  year's  respite; 
next  year  he  will  ask  for  more  delay,  and  will  at  last  try  to  have  the  division 
indefinitely  postponed.  Meantime  he  almost  outdoes  Propaganda's  intention  by 
proposing  now  a  fourfold  division. 


AN   APPEAL 

HISTORICAL  MATTER  DESIRED 
by  the  Catholic  Historical  Society  of  St.  Louis 

Books  and  pamphlets  on  American  History  and  Biography, 
particularly  those  relating  to  Church  institutions,  ecclesiastical 
persons  and  Catholic  lay  people  within  the  limits  of  the  Louisiana 
Purchase ; 

Old  newspapers;  Catholic  modern  papers;  Parish  papers, 
whether  old  or  recent : 

We  zvill  highly  appreciate  the  courtesy  of  the  Reverend 
Pastors  who  send  us  regularly  their  Parish  publications; 
Manuscripts ;  narratives  of  early  Catholic  settlers  or  relating 
to  early  Catholic  settlements ;  letters : 

In  the  case  of  family  papers  zvhich  the  actual  oivners 
wish  to  keep  in  their  possession,  zve  shall  be  grateful  for 
the  privilege  of  taking  copies  of  these  papers; 
Engravings,  portraits,  Aledals.  etc; 

In  a  word,  every  object  whatsoever  which,  by  the  most  liberal 
construction,  may  be  regarded  as  an  aid  to,  or  illustration  of  the 
history  of  the  Catholic  Church  in  the  Middle  West. 

Contributions  will  be  credited  to  the  donors  and  preserved 
in  the  Library  or  Archives  of  the  Society,  for  the  use  and  benefit 
of  the  members  and  other  duly  authorized  persons. 

Communications  may  be  addressed  either  to  the  Secretary, 
or  to  the  Librarians  of  the 

Catholic  Historical  Society  of  St.  Louis, 

209  Walnut  Street,  St.  Louis,  Mo. 


151 


ST.  LOUIS 

CATHOLIC   HISTORICAL 

REVIEW 


Issued  Quarterly 


EDITOR-IN-CHIEF 

REV.  CHARLES  h-  SOUVAY,  C  M.,  D,  D. 

ASSOCIATE   EDITORS 

REV.  F.  G.  HOI.WECK 
REV.  GILBERT  J.  GARRAGHAN,  S.  J. 
REV.  JOHN  ROTHENSTEINER 
EDWARD   BROWN 


Volume  11  OCTOBER  1920  Number  4 


Published  by  the  Catholic  Historical  Society  of  Saint  Louis 
209  Walnut  Street,  St.  Louis,  Mo. 


CONTENTS 

PAGE 

Catholic  Historical  Society  of  St.  Louis 155 

The  Mission  of  Central  Missouri 

Rev.  Gilbert  J.  Garraghan,  SJ.  157 

The  Flat-Head  and  Nez  Perce  Delegation  to  St. 

Louis Rev.  J.  Rothensteimer  183 

An   Appeal    198 

Notes 199 

Documents  from  our  Archives   210 


(155) 


Catholic  Historical  Society  of  St.  Louis 
Established  February  7th,  1917 


OFFICERS  AND  STANDING  COMMITTEES 
1920-1921 

President — Most  Rev.  John  J.  Glennon,  D.  D. 

First  Vice-President — Rt.  Rev.  Mgr.  J.  A.  Connolly,  V.  G. 

Second  Vice-President  and  Treasurer — Edward  Brown 

Third  Vice-President — Louise  M.  Garesche 

Secretary — Rev.  Edward  H.  Amsinger 


Librarians 
and  Archivists 


TRev.  F.  G.  Holweck 
■I  Rev.  Charles  L.  Souvay,  C.  M.,  D.  D. 
[^  Rev.  Gilbert  J.  Garraghan,  S.  J. 


Executive 
Committee 


Rt.  Rev.  Mgr.  J.  A.  Connolly,  V.  G.,  President 

Rt.  Rev.  Mgr.  J.  J.  Tannrath,  Chancellor 

Rev.  Charles  L.  Souvay,  C.  M.,  D.  D. 

Rev.  F.  G.  Holweck 

Rev.  Martin  L.  Brennan,  Sc  D. 

Rev.  John  Rothensteiner 

Rev.  Edward  H.  Amsinger 

Edward  Brown,  Secretary 


Committee 
on  Library 
and  Publications 


f  Rev.  Charles  L.  Souvay,  C.  M.,  D,  D. 

Rev.  F.  G.  Holweck 
•{   Rev.  Gilbert  J.  Garraghan,  S.  J. 
I   Rev.  John  Rothensteiner 
l^  Edward  Brown 


COMMUNICATIONS 

General  Correspondence  should  be  addressed  to  Rev.  Edward  H.  Amsinger, 
Secretary,  744  S.  Third  St.,  St.  Louis,  Mo. 

Exchange  publications  and  matter  submitted  for  publication  in  the  St.  Louis 
Catholic  Historical  Review  should  be  sent  to  the  Editor-in-chief,  Rev.  Charles 
L.   Souvay,  CM.,  DD.,  Kenrick  Seminary,  Webster  Groves,  Mo. 

Remittances  should  be  made  to  Edward  Brown,  Treasurer,  511  Locust  St., 
St.  Louis,  Mo. 


156 


THE  MISSION  OF  CENTRAL 
MISSOURI 

1837— .U861 

I.     St.  Joseph's  Residence,  New  Westphalia 

In  the  autuini  of  1837  Father  Verhaegen,  Superior  of  the  Jesuit 
Mission  of  Missouri,  while  returning  to  St.  Louis  from  the  Kick- 
apoo  Mission  near  Fort  Leavenworth,  visited  a  colony  of  German 
emigrants,  most  of  the  mfrom  Westphalia,  who  had  settled  not  far 
from  Jefferson  City  on  the  Maries  River  about  four  miles  above  its 
confluence  with  the  Osage.^  Here  he  found  residing  with  the  emigrants 
a  Catholic  priest,  the  Rev.  Henry  Meinkmann,  who  had  accompanied 
some  of  them  from  Germany,  but  without  having  obtained  the  cus- 
tomary letters  of  dismissal  from  the  bishop  of  his  diocese.  Moreover, 
having  failed  to  apply  for  jurisdiction  to  the  Bishop  of  St.  Louis,  in 
whose  territory  he  was  now  residing,  he  was  disqualified  from  exer- 
cising the  sacred  ministry  and,  as  a  matter  of  fact,  made  no  attempt 
to  do  so,  but  confined  himself  to  the  simple  duties  of  school-teacher 
to  the  children  of  the  emigrants.  Some  time  after  his  return  to  St. 
Louis,  Father  Verhaegen  presented  Father  Meinkmann's  case  to  Bishop 
Rosati,  who  in  November  1837  granted  the  priest  permission  to  exer- 
cise the  ministry  as  resident  pastor  of  New  Westphalia  Settlemenc, 
the  latter  having  previously  written  to  his  former  bishop,  Mgr.  Droste 
of  Munster,  for  the  canonical  exeat  customary  in  the  case  of  prie-^ts 
withdrawing  from  one  diocese  into  another.  Father  Meinkmann  there- 
upon assumed  spiritual  charge  of  the  Westphalia  Catholics  who  built 


1  According  to  a  manuscript  note  in  the  Archdiocesan  Archives  of  St.  Louis,  the  first 
priest  to  visit  New  Westphalia  settlement  was  Father  Christian  Hoecken,  S.J.,  who  celebrated 
Mass  there  probably  as  early  as  1835.  However,  the  baptismal  records  for  his  Central  Mis- 
souri excursions  of  1835  and  1836,  though  revealing  his  presence  at  Jefferson  City  and  Cote- 
sans-dessein  in  June,  1835,  show  no  baptisms  among  the  German  settlers  on  Maries  Creek 
(Registre  des  Bapt ernes  pour  la  Mission  du  Missouri,  1832).  Father  Cornelius  Walters,  S.J., 
one  of  the  "travelling  missionaries"  of  St.  Charles,  Mo.,  is  also  mentioned  as  having  fol- 
lowed Father  C.  Hoecken  in  ministering  to  the  settlers  in  question.  Apart  from  Father 
Meinkmann,  the  first  priest  whose  presence  among  them  is  vouched  for  by  contemporary 
record  is  Father  Verhaegen,  whose  visit  in  the  autumn  of  1837  is  referred  to  in  the  text. 
"The  Germans  are  most  numerous  in  the  neighborhood  of  JefFerson  City.  People  have 
assured  us  there  are  almost  fifty  Catholic  families  thert.  They  are  pious  and  in  better 
circumstances  than  those  of  Washington."  Verhaegen  a  Rosati,  November  17,  1837.  It  may 
be  noted  here  that  the  first  priest  known  to  have  visited  the  Catholics  up  the  Missouri  River 
was  Father  Charles  De  La  Croix,  who  officiated  at  Franklin,  Howard  County,  in  1819. 

The  first  recorded  death  in  the  Liber  Defunctorum  of  St.  Joseph's  Parish,  Westphalia, 
is  that  of  Caspar  Anthony  Linneman,  December  4,  1836.  The  burial  was  in  St.  Louis  on 
December  6.  Mary  Josephine  Linneman  died  February  3,  1837,  and  in  default  of  a  Catholic 
cemetery   was   buried   in  unconsecrated   ground. 

157 


158  REV.  G.  J.  GARR.\GHAN,  S.J. 

him  a  small  wooden  chapel,  named  for  St.  John  the  Baptist,  on  the 
north  side  of  the  Maries  River.^ 

In  1835,  two  years  earlier  than  the  incidents  recorded  in  the  pre- 
ceding paragraph,  a  party  of  Catholics  from  Westphalia  in  Germany, 
many  of  them  of  considerable  education,  had  come  up  the  Osage 
river  and  settled  on  the  Big  Maries,  an  affluent  of  the  Osage  river. 
Dr.  Bruns,  a  physician,  together  with  a  brother  of  his,  located  at  the 
bend  of  the  Maries,  where  the  town  of  Westphalia  was  later  laid  out, 
while  Messrs.  Nacke,  Hesse,  Schroeder,  Gramatica,  Kolks  and  Kaiser 
took  up  land  in  the  immediate  vicinity.  They  were  followed  in  a  few 
months  by  the  families  Zellerhoff,  Fennewald,  .Schwarze,  Westermann, 
Bartmann  and  Geisberg.  Some  of  the  emigrants,  it  would  appear, 
had  hoped  to  establish  or  associate  themselves  in  some  way  with  an 
institution  of  learning  in  Central  Missouri,  but  the  primitive  conditions 
they  encountered  soon  disillusioned  them  and  some  of  their  number 
returned  to  Germany.  Among  these  was  a  Mr.  Hesse,  who  in  1838 
sketched  a  valuable  map  of  the  Maries  river  region  indicating  the 
respective  places  of  settlement  of  the  German  emigrant  families.  In 
the  course  of  1836  Dr.  Brtms  and  Mr.  Bartmann  opened  the  first  store 
in  the  locality,  a  picture  of  which  appears  on  the  Hesse  map.^ 

The  project  of  a  Jesuit  residence  in  the  interior  of  Missouri  had 
been  under  consideration  for  some  time  previous  to  the  visit  of  Father 
Verhaegen  to  the  Westphalia  emigrants  in  the  autumn  of  1837.  The 
eighteen  or  more  Catholic  stations  scattered  along  both  sides  of  the 
Missouri  River  as  far  as  Booneville  above  Jefferson  City  were,  during 
the  period  1828-1838,  visited  four  or  five  times  a  year  by  the  Jesuits 
of  St.  Charles  in  missionary  circuits  averaging  from  four  to  six  weeks' 
duration.  But  such  arrangement  w^as  not  by  any  means  calculated  to 
meet  effectively  the  spiritual  needs  of  the  territory  in  question;  it 


2  Father  Henry  Meinkmann  of  the  diocese  of  Miinster  in  Germany  was  ordained  in  1829 
at  Lucerne  in  Switzerland.  For  three  years  prior  to  his  coming  to  America  in  1836,  he 
exercised  the  ministry  at  Hinsbeck  in  Miinster.  On  relinquishing  this  post  he  obtained  com- 
mendatory letters  from  the  cure  of  Hinsbeck:  but,  on  soliciting  a  document  of  like  tenor 
from  the  Vicar-General  of  the  diocese  of  Miinster,  was  assured  by  that  official,  apparently  in 
good' faith,  that  no  credentials  other  than  those  furnished  by  the  cure  of  Hinsbeck  would 
be  found  necessary  in  America.  Father  Meinkmann  applied  to  Bishop  Rosati  for  faculties  in 
April  1837.  Father  Helias  who  became  acquainted  with  the  peculiar  circumstances  in  which 
Father  Meinkmann  was  placed  and  who  speaks  of  him  as  "that  Israelite  in  whom  there  is  no 
guile,"  induced  Father  Verhaegen  in  November,  1837,  to  lay  the  case  before  Bishop  Rosati: 
"The  Germans  of  Westphalia,  such  is  t'-e  name  they  give  to  their  colony,  said  many  fine 
things  aljout  the  good  priest  of  whom  Father  Helias  speaks:  but  those  of  more  influence 
among  them  observed  to  me  that  he  would  not  suit,  as  he  could  not  wield  over  them  the 
authority  and  influence  which  the  Sacred  Ministry  requires  and  this  for  the  reason  that  he 
has  resided  so  long  among  them  without  the  usual  powers  cf  a  priest,  merely  as  a  school- 
teacher etc."  Verhaegen  a  Rosati,  November  17,  1837.  Cf.  also  Meinkmann  ad  Rosati, 
April  13,  1837  (Archdiocesan  Archives  of  St.  Louis);  Helias  a  Verhaegen,  November  15, 
1837;    Litterae   Annuae,    1838. 

3  Historv  of  Cole,  Moniteau,  Morgan,  Benfon,  Miller,  Maries  and  Osage  Counties,  p.  679, 
Chicago,  1889.  "From  the  mouth  of  t'-e  Maries  up  the  following  names  appear:  Dohmen, 
Messerschmidt,  Scheulen,  Hoecywav,  Colson,  Kunermann,  Zellerhoff,  H.  Huber,  Hocker, 
Hesse  (jetzt  Bossen),  Geisberg,  Gramatica,  Dr.  Bnnis  Cat  site  of  Westphalia);  on  the  west 
fork,  David  Bruns,  Herman  Bruns,  Fellups  and  Hilt;  on  the  east  fork,  Ahrez,  Huber,  Linrie- 
mann.  Cons,  Hesler  and  Schwarz:  on  the  west  uplands,  Ahrez,  Clarenbach,  Zurmegede, 
Chipley  (Shipley),  Carl  Huber,  Nacke  and  Fennewald;  on  the  northeast  uplands,  F.  Schwarze, 
Wilson,  Lee  (Smith's  Postoffice)  and  the  McDaniels.  It  will  be  seen  that  those  to  the  nort'i- 
east  on  the  map  are  Americans.  On  the  map,  too,  is  a  cut  of  the  first  loghouse  at  West- 
phalia, built  by  Dr.   Bruns There  had  been  a  few  of  these   stations  as  early  as   1825. 


THE  MISSION  OF  CENTRAL  MISSOURI  159 

was,  perforce,  provisional  only,  pending  the  establishment  of  a  cen- 
trally located  headquarters  for  the  missionaries.  Already  in  1836  the 
author  of  the  Annual  Letters  of  the  Missouri  Mission  pointed  to  the 
Catholic  settlement  of  eighy  souls  on  "St.  Mary's  Creek,"  the  West- 
phalia settlement  above  referred  to,  as  a  likely  place  for  a  Jesuit 
residence.  Partly,  therefore,  to  supply  the  spiritual  wants  of  the 
growing  Catholic  emigrant  population  of  Osage  and  Gasconade  Coun- 
ties, and  partly  to  secure  a  missionary  center  for  the  Fathers  from 
which  they  could  conveniently  attend  the  various  Catholic  stations  of 
Central  Missouri,  Father  Verhaegen,  with  the  consent  of  Bishop 
Rosati,  decided  to  open  a  residence  on  Maries  Creek.  April  23,  1838, 
at  a  meeting  of  the  Superior  with  his  official  advisers,  it  was  deter- 
mined that  "Father  Helias  and  Brother  Morris  be  sent  to  the  station 
generally  known  as  Westphalia  settlement  near  Jefferson  City." 

Father  Helias,  who  was  thus  commissioned  to  take  in  hand  the 
projected  residence,  is  a  figure  of  more  than  usual  interest  in  the 
pioneer  history  of  Missouri.  Ferdinand  Benoit  Marie  Guislain  Helias 
d'Huddeghem  came  of  a  noble  Flemish  family,  having  been  born 
August  3,  1796,  at  Ghent  in  Belgium  in  the  Prinzen  Hof,  the  same 
house  in  which  the  Emperor  Charles  the  Fifth  first  saw  the  light  of 
day.'*  As  a  student  at  the  Jesuit  College  of  Roulers  in  Belgium,  he 
counted  Father  Van  Quickenborne  among  his  professors.  He  entered 
the  Society  of  Jesus  in  his  native  town,  Ghent,  finished  his  novitiate 
at  Montrouge  in  France,  and  was  ti'ansferred  thence  to  the  college 
of  Brieg  in  Switzerland.  Fram  there  he  came  to  the  United  States 
in  1833,  where  he  spent  the  tvv^o  following  years  in  the  newly  erected 
Maryland  Province,  being  employed  in  various  charges,  among  others 
that  of  Assistent-Master  of  Novices.  Transferred  to  the  Alissouri 
Mission  in  1835  by  order  of  the  General,  Father  Roothaan,  he  arrived 
at  St.  Louis  University  August  22  of  that  year,  tiere  in  the  course 
of  the  three  following  years,  he  taught  French,  German,  and  on  occa- 
sion Canon  Law  and  Moral  Theology,  and  was,  besides,  employed 
as  pastor  of  the  German  Catholics  of  North  St.  Louis,  whom  he  began 
to  organize  into  the  future  St.  Joseph's  parish. 

Father  Helias  left  St.  Louis  for  his  new  destination  May  3,  1838. 
An  entry  in  the  house-diary  of  St.  Louis  University  chronicles  the 
event : 

"May  3.  Father  Helias  set  out  from  this  house  to  take  in  hand  a 
mission  in  a  place  called  Liel-town,  a  German  settlement.^  In  that  man 
burns  a  tiuly  divine  zeal,  for  courageously  has  he  accepted  the  task  im- 
posed on  him,  an  arduous  one  withal,  as  there  are  heartburnings  and 
dissensions  to  be  healed  before  any  good  can  be  accomplished  among 
the  people.  A  church  and  presbytery,  both  of  logs,  have  been  erected 
in  the  place.''  ^ 


4  Lebrocquy,  Vie  dn  R.  P.  Helias  D'Huddeghem  de  la  Comfngnie  de  Jesus.  Gand, 
1878,  pp. 

5  "In  1831  Benjamin  Lisle  started  a  settlement  named  after  him.  Lisle-town,  at  the 
bead  of  the  Maries  Creek.  The  first  post-office  in  Osage  County  was  here.  Owing  to  the 
growth  of  the  neighboring  Westphalia,  Lisletown  proved  a  failure."  Conard,  Encyclopedia 
of  the  History  of  Missouri,  (?)  The  post-office  was  transferred  about  1838  from  Lisle- 
town  to  Westphalia,  Dr.  Bernard  Bruns,  the  Catholic  doctor  of  the  place,  being  appointed 
postmaster. 


160  REV.  G.  J.  GARRAGHAN,  S.J. 

Father  Helias  was  accompanied  on  his  journey  up  the  Missouri 
River  by  Fathers  De  Smet,  Eysvogels  and  Verhaegen  and  Brother 
Claessens.  Father  De  Smet  was  on  his  way  to  Council  Bluffs,  Father 
Eysvogels  and  Brother  Claessens  were  destined  for  the  Kickapoo 
Mission,  while  Father  Verhaegen  was  to  make  an  official  visitation 
of  the  Kickapoo  Mission.  A  fellow-passenger  of  the  Jesuits  was 
Captain  Sutter,  noted  Santa  Fe  trader  and  the  future  discoverer  of 
the  California  gold-fields.  The  steamer  coming  to  a  dead  stop  at  least 
twice,  owing  to  the  complete  collapse  of  her  machinery.  Father  Helias 
at  length  took  to  land  and  made  the  last  stgaes  of  his  journey  on 
horseback.  He  arrived  on  May  11,  at  Cote-sans-dessein,  a  Creole 
settlement  on  the  left  bank  of  the  Missouri  in  Calloway  County,  near 
the  mouth  of  the  Osage  River  and  said  Mass  there  in  a  private  house. 
The  Sunday  following,  (May  12),  the  Fourth  after  Easter  and  Feast 
of  the  Patronage  of  St.  Joseph,  he  celebrated  Mass  in  Westphalia  and 
was  duly  installed  as  pastor  of  the  German  Catholic  congregation.'^ 
To  the  log-church,  which  his  parishioners  had  begun  to  build  the  year 
before,  he  gave  the  name  of  St.  Joseph.  Several  considerations  deter- 
mined this  choice  as  his  biographer  informs  us.  First,  there  was  the 
circumstance  that  his  dear  friend,  Bishop  Rosati  of  St.  Louis,  bore 
the  name  Joseph.  ?\Ioreover,  Father  Helias  had  always  cherished  a 
particular  devotion  to  the  foster-father  of  the  Savior,  as  the  patron 
of  his  own  Belgium  and  of  the  German  Empire  of  the  Middle  Ages. 
Finally,  even  under  the  Spanish  regime,  the  district  laid  out  as  Gas- 
conade County  had  been  organized  into  an  administrative  unit  known 
as  the  Parish  of  St.  Joseph,  with  headquarters  at  Cote-san-dessein.* 

Father  Helias  at  once  took  in  hand  the  cultivation  of  the  exten- 
sive spiritual  field  entrusted  to  his  care,  Father  Meinkmann  at  fisrt 
assisting  him  in  his  labors.  The  latter  appears  to  have  been  a  man  of 
excellent  intentions,  but  without  tact  in  dealing  with  the  numerous 
parties  of  German  emigrants  that  made  up  his  congregation.  Among 
the  things  charged  against  him  was  that  he  confined  his  ministrations 
to  the  group  of  Rhinelanders  whom  he  had  accompanied  from  Ger- 
many and  neglected  the  other  portions  of  his  flock,  the  Westphalians 
in  particular  taking  umbrage  at  the  line  of  action  followed  by  their 
pastor.  As  there  seemed  little  prospect  of  healing  the  dift'erences  be- 
tween Father  Meinkmann  and  the  Catholics  of  New  Westphalia, 
Bishop  Rosati  transferred  him  in  1839  to  the  newly  established  parish 


6  Helias,  Memoir es  du  Rd.  P.  Ferdinand  Helias  D'Huddeghem  pretre  missionaire  de  la 
Compagnie  de  Jesus  en  Amerique  (Ms.).  Contains  prefatory  letter  addressed  to  Father 
De  Smet  from  Taos,  Cole  County,  Mo.,  St.  Francis  Xavier,  1867.  According  to  the  article 
in  Missouri  Historical  Review,  5:87  (July  1915)  Fathers  Helias  and  De  Smet  left  St.  Louis 
for  Westphalia  on  a  trip  of  investigation  April  4,  1838.  On  April  30,  Father  Helias  blessed 
the  marriage  of  Gerhard  Aufderheide  and  Anna  Mary  Schlauermann,  the  first  recorded  in 
the  Westphalia  marriage  register.  Only  three  days  after,  May  3,  occurred  Father  Helias's 
second   departure   from   St.   Louis   for   Westphalia. 

7  Lebrocquy,  op.  cit.,  p.  185.  "13a  Maii  Dominica  IVa  Post  Pascham,  Festum  Patro- 
cinii  Sti  Joseph  titular.  Westphaliae  instalavi  me  primum  huius  Paroeciae  Pastorem  prim- 
umque  Sacrum  dixi."  Memorandum  of  Father  Helias  indorsed  "Dies  Memorabiles  F.  Mac 
HeUas  S.J." 

8  Lebrocquy,  op.  cit.,  p.  206.  The  statement  that  a  civil  district  or  parish  named  for 
St.  Joseph  was  laid  out  in  Central  Missouri  under  the  Spanish  regime  is  not  supported  by 
any  known   historical   evidence. 


THE  MISSION  OF  CENTRAL  MISSOURI  i6i 

of  St.  Francis  Borgia,  in  Washington,  Franklin  County.^ 

Although  the  colony  of  Westphalia  emigrants  settled  on  Maries 
Creek  went  by  the  name  of  New  Westphalia  Settlement  prior  even  to 
the  advent  of  Father  Helias,  the  foundation  proper  of  the  town,  known 
first  as  New  Westphaha  and  later  simply  as  Westphalia,  appears  to 
have  been  laid  in  1838  under  the  immediate  direction  of  Father  Helias 
himself/"  In  the  year  named  Fathers  Verhaegen,  DeTheux  and 
Smedts  acquired  from  Francis  Geisberg  for  a  nominal  consideration  of 
five  dollars,  forty  acres  of  land  on  the  left  bank  of  the  Maries  River. 
Shortly  after  his  arrival  Father  Helias,  with  his  Superior's  approval, 
after  reserving  fourteen  acres  to  himself  as  a  means  of  support,  divided 
the  remaining  twenty-six  into  lots  which  he  ofifered  to  the  mechanics 
and  laborers  of  the  German  colony,  farmers  being  excluded  from  the 
offer.  They  were  to  be  given  a  ninety-nine  year  lease  to  their  respec- 
tive lots,  which  they  were  to  hold  rent  free  the  first  five  years,  and 
afterwards  on  an  annual  payment  of  two  or  five  dollars,  according 
to  the  value  of  the  lot.  The  money  derived  from  this  source  was  to 
go  to  the  maintenance  of  the  church.  Subsequently,  to  remove  all 
ground  of  invidious  gossip,  the  lots  were  deeded  over  to  the  tenants 
in  fee-simple.  Such  was  the  beginning  of  the  town  of  New  West- 
phalia.^^ 

The  log-church  which  served  the  needs  of  the  Catholics  of  New 
Westphalia  until  the  construction  of  a  fine  stone  church  in  1848  be- 
longing to  that  type  of  architectural  makeshift  which  includes  both 
church  and  presbvtery  under  a  single  roof.  Bishop  Rosati  blessed  it 
on  the  occasion  of  his  first  visit  to  New  Westphalia  October  14,  1838, 
on  which  occasion  he  administered  Confirmation  to  thirty-eight  mem- 


9  Residentiae  Sti  Francisci  Xavprii  Centralis  Exordium  et  Progrcssus,  1838-1848 
(Helias  Mss),  p.  3.  Father  Helias  refers  to  Father  Meinkmann  as  vir  ceteroquin  simplex 
et  cordattis. 

10  Father  Meinkmann's  letter  of  April  13,  1837,  to  Bishop  Rosati  is  dated  from  "New 
Westphalia   Settlement." 

11  Litterae  Annvae.  1838.  The  deed  of  transfer  of  the  WestpV-alian  property  from  Fran- 
cis Geisberg  to  P.  J.  Verhaegen.  Theodore  De  Theux  and  J.  B.  Smedts  under  date  of 
June  25,  183?,  was  recorded  at  Mount  Sterling,  Gasconade  County,  on  July  5  of  the  same 
year.  According  to  the  account  in  Goodspeed's  History  of  Moniteau  etc.  Geisberg  entered 
200  acres  of  public  land  on  the  Maries,  40  of  which  he  subsequently  donated  for  the  erection 
of  a  Catholic  church.    Cf.  in  this  connection  Father  Helias's  Latin  verse, 

Atque    novae    fundamina    fiximus    Urbis 
Westphaliae. 

The  forty  acres  conveyed  by  Francis  Geisberg  is  described  in  the  deed  of  transfer  as 
the  N.E.  %  of  S.W.  V±  of  Section  26,  Tp.  43.  Range  10  W.  A  forty  foot  street  (Mam 
Street)  cut  it  diagonally  from  Southeast  to  Northeast.  The  lots  appear  to  have  been 
originally  leased  to  the  settlers  for  a  ninety-nine  year  term  (1839-1938).  The  conditions  of 
the  lease  were  recorded  by  Father  Helias  in  a  Baptismal  Register  now  preserved  among  the 
records  of  St.  Francis  Xavier  Church,  Taos,  Cole  County.  Mo.  According  to  this  document, 
the  to'vn  cf  Westphalia  was  laid  out  in  two  divisions,  the  second  division  being  the  prop- 
erty of  a  Mr.  Gramatica.  Fatter  Helias's  forty  acres  did  not  therefore  comprise  the  entire 
town-site  of  Westphalia.  The  tenant  of  Father  Helias's  lots  promised  '  to  keep  his  house 
in  good  condition,  to  build  a  post-fence  in  a  straight  direction  along  the  street,  and  to  hold 
in  his  house  or  on  his  messuage  no  people  of  bad  morality  reputed  as  a  nuisance  and  a 
public  disturber  of  the  people."  ^    .        ■,-,  ■,.  ■  ,      , 

All  of  the  forty  acres  appears  to  have  been  sold  by  Father  Helias  with  the  exception 
of  the  one  acre  on  which  the  old  church,  subsequently  used  as  a  school-house,  was  standing  m 
1861.  The  property  on  which  stand  the  present  church,  convent  and  school  was  purchased 
from  various  parties.  The  present  stone  church  was  built  on  a  lot  acquired  September  18, 
1847,  from  Mrs.  Gertrude  Fvans.  a  widow,  whose  skilful  nursing  saved  Father  llelias  s 
life  when  the  doctors  had  given  him  up. 


162  REV.  G.  J.  GARRAGHAN,  SJ. 

bers  of  the  parish.^-  The  prelate  preached  on  this  day  in  Enghsh, 
while  Father  Verhaegen,  his  companion  in  the  visitation  of  the  diocese 
which  he  was  then  performing,  also  addressed  the  congregation  in  En- 
glish.^^  A  school-building,  also  of  logs,  was  put  up  within  a  year  or 
two  of  Father  Helias's  arrival.  The  duties  of  school-teacher  were 
discharged  for  a  while  by  Father  James  Buschotts,  who  joined  Father 
Helias  July  27,  1838.  Father  Buschotts  remained  in  New  Westphalia 
to  September  23  of  the  following  year,  when  he  was  transferred  to 
the  new  Jesuit  residence  of  St.  Francis  Borgia  in  Washington,  Mis- 
souri. Father  Helias  was  then  left  without  an  assistant  priest  until 
the  arrival  in  1846  of  Father  James  Cotting.^* 

Ecconomic  conditions  among  the  German  settlers  of  Osage  County 
in  its  pioneer  period  were  extremely  crude. ^^  The  journey  to  America 
had  depleted  the  purse  of  most  of  the  emigrants ;  as  a  consequence, 
they  often  were  without  capital  in  money  or  tools  with  which  to  begin 
the  struggle  for  existence  in  the  New  World.  They  were  thus  forced 
to  borrow ;  but  they  found  the  American  settlers  who  had  preceded 
them  into  the  wilderness,  ready  to  lend.  "I  have  often  heard,"  a 
Westphalia  pastor,  Father  Nicolas  Schlechter,  S.J.,  wrote  in  1884, 
"several  German  families  saying  that  when  they  came  to  the  county 
they  were  in  great  poverty  and  obliged  to  beg,  and  that  for  entire 
weeks  and  months ;  but  they  invariably  added :  'The  Americans  were 
good ;  they  never  grew  tired  of  our  asking,  but  simply  said :  'take  it.'  "^® 

Good,  strong  wagons  were  the  thing  the  farmers  needed  most  of 
all.  Though  these  could  be  obtained  in  St.  Louis,  money  was  scarce 
and  the  cost  of  shipping  the  wagons  all  the  way  to  Westphalia  and 
other  settlements  in  Osage  County  was  prohibitive.  Necessity,  how- 
ever, suggested  to  the  farmers  the  invention  of  a  type  of  home-made 
wagon  which   for  years  answered  all  their  needs   of  transportation. 


12  "From  Jefferson  City  we  went  to  New  Westphalia,  15  miles,  in  Gasconade  County, 
a  German  Congr.  F.  Helias  with  F.  Buschotts  reside  there  and  take  care  of  the  Congns. 
of  Jefferson  City  and  others.  I  blessed  the  church  last  Sunday,  gave  confirmation  to  26 
persons,  blessed  the  Graveyard  and  gave  confirmation  the  next  day  to  9  persons  more." 
Rosati  to  Timon,  Oct.  20,  1838.  Cf.  Lebrocquy,  op.  cit.,  pp.  204-207  for  some  interesting 
details  in  connection  with  the  blessing  of  the  church.  "Le  souvenir  de  cette  grande  joumee 
ne  s'effaga  jamais  de   la  memoire   du   P.   Helias." 

13  Litterae  Anmiae,  183S. 

We  subjoin  here  Bishop  Kosati's  own  account  of  the  event  as  he  described  it  in  his 
Diary : 

"October  14.  XlXth  Sunday  after  Pent.  At  8  a.  m.  said  Mass  in  the  church  and  gave 
communion  to  the  people.  At  10,  we  assembled  in  the  church,  which  I  solemnly  blessed 
according  to  the  rite  described  in  the  Roman  Ritual.  Then  Father  Buschotts  celebrated 
Mass  solemnly;  after  the  Gospel  I  preached  in  English,  for  most  of  the  Germans  know  this 
language,  and  there  were  present  a  number  of  American  protestants.  After  Mass  and  the 
singing  of  the  Hymn  Veni  Creator  Sf>irittis,  I  gave  the  sacrament  of  Confirmation  to  twenty- 
six  persons  of  both  sexes,  whom  I  exhorted  to  perseverance.  Finally  Father  Verhaegen 
preac'  ed  in   English  on  Catholic  Religion. 

At  3  p.m.  we  assembled  at  the  church,  whence  we  came  to  the  adjacent  cemetery,  which 
I  blessed  solemnly  according  to  the  Roman  Pontifical.  Returned  to  the  church,  I  talked  to 
the  people  about  the  blessing  just  performed,  the  pious  thoughts  which  the  sig'"t  of  the 
cemetery  must  rouse  in  the  mind  of  the  Catholics,  to  the  persons  to  whom  ecclesiastical 
burial  is  denied;  and  I  requested  Father  Helias  to  repeat  in  German  what  I  had  said  in 
English.  At  length,  in  order  to  return  thanks  to  God  for  the  benefit  conferred  upon  this 
parish,  we  sang  the  Te  Deum." 

14  Residentiae  Sti  Francisci  Xaverii  etc.    p.    8. 

15  Osage   county   was   organized   out   of  Gasconade  county,   January   29,    1841. 

16  Father  Schlechter  was  pastor  in  Westphalia,  1882-83  and  in  Loose  Creek  1883-84. 


THE  MISSION  OF  CENTRAL  MISSOURI  163 

Not  a  nail  or  bit  of  iron  was  used  in  the  construction;  wooden  bolts 
held  togetther  beam,  cross-beam,  shaft  and  axle-tree.  But  the  wheels 
were  the  most  characteristic  feature  of  this  singular  conveyance.  These 
were  of  one  piece,  being  circular-shaped  slices  from  the  trunks  of  huge 
sycamore  trees.  We  may  well  believe  that  these  curious  wagons,  as 
they  were  drawn  along  by  plodding  oxen,  made  a  hideous  clatter, 
proverbial  throughout  the  county  long  after  the  pioneer  stage  of  its 
history  had  come  to  an  end. 

II.     Missionary  Excursions   1838-1842 

Father  Helias  had  scarcely  arrived  at  New  Westphalia  when  he 
began  from  there,  as  base  of  operation,  the  series  of  periodic  mis- 
sionary excursions  which  were  to  accomplish  so  much  for  the  upbuild- 
ing of  Catholicity  in  Central  Missouri.  Eleven  counties,  Franklin, 
Gasconade,  Osage,  Cole,  ]\Ioniteau  and  Cooper  on  the  south  side  of 
the  Missouri  and  Warren,  Montgomery,  Callaway,  Boone  and  Howard 
on  the  north  side,  were  included  in  the  area  traversed.^''' 

He  said  his  first  Mass  at  New  Westphalia  May  13,  1838.  On 
May  24,  Feast  of  the  Ascension,  he  officiated  at  French  Village  and 
the  day  after  at  Cote-sans-dessein,  where  a  number  of  adults  made 
their  First  Holy  Communion.     Saturday  he  was  at  Hibernia  or  Hibe- 


17  A  manuscript  account  compiled  by  Father  Helias  in  1838  (Exctirsiones  Missionis 
Centralis)  contains  a  census  of  the  Catholic  stations  along  the  Missouri  with  the  names  in 
many  cases  of  the  persons  in  wlose  houses  divine  services  were  held.  The  figures  indicate 
the  number  of  families.  South  Side  of  the  Missouri:  Manchester,  St.  Louis  Co.,  10;  Wash- 
ington, Franklin  Co.,  (Uhlenbrouck's  house  near  the  town)  118;  Burbus,  Franklin  Co.,  11; 
Henry  Reed's  Settlement,  Franklin  Co.  5;  Bailey's  Creek,  Gasconade  Co.,  (Jh.  Logsden),  22; 
French  Village,  (Louis  Leblanc's  house  near  the  Osage  River),  24;  Loose  Creek,  (Aug. 
Pequinot),  ;  Cadet  [Cade?]  Creek  (J.  B.  Bonnot),  25  (services  in  these  two  places  gen- 
erally held  in  the  district  school-house) ;  across  the  Osage  at  Herman  Nieters,  Liberty  Town- 
ship, 20;  Jefferson  City,  (Henrv  Haar's  tavern  [piiblica  taherna],  the  missionary  lodging 
with  Mr.  Withnell,  Architect  of 'the  Capitol);  Barry's  Settlement,  Cole  Co.,  (P.  Barry),  10; 
Moniteau  River  (F.  Joseph  Weber),  40;  Booneville  (Anthony  Fuchs  [Fox]  and  Peter  Joseph), 
15;  Pilot's  Grove  (on  the  prairie  at  Romersbergers  [Anthony,  Remsberger]),  lo;  near 
Georgetown,  Pettis  Co.,  (Dr.  Bruhl).  North  Side  of  the  Missouri:  Fayette  and  Chariton, 
(Mr.  Post)  5;  Columbia,  Boone  Co.,  (Mr.  Lynch,  Jr.,  and  outside  the  town,  Mr.'  Lynch,  Sr.), 
13;  Portland,  (Priestly  Gill),  8;  Hancock  Prairie,  (John  Shannon,  10;  Cote-sans-dessein 
(Widow  Roy),  20;  Rocheport,  26  [families?];  Lay  Creek,  34;  Mount  Pleasant,  30;  Martins- 
ville [Marthasville]  opposite  Washington,  3. 

In  another  list  mention  is  made  of  a  congregation  of  Irish,  perhaps  Barry  Settlement, 
near  Marion,  Cole  Co.,  not  to  be  identified,  it  would  seem,  with  St.  Patrick's  congregation 
in  Hibernia.  Pisgah,  Cooper  Co.,  (house  of  John  Fay)  also  occurs  as  one  of  the  stations 
visited  by   Father  Helias. 

Father  Helias's  census  of  Catholic  families  in  Central  Missouri  for  April  1,  1839,  is 
an  historical  document  of  value;  it  does  not,  however,  include  all  the  stations  in  the  mis- 
sionary's circuit.     We   reproduce   it  from  the   Missouri  Historical  Review,   July,    1915,  p.    85: 

Westphalia:  Bernard  Bruns,  Doctor  of  Medicine;  Geisberg,  Brockmann,  Ottens,  Gram- 
atica,  Walters,  Schmitz,  Otto,  Debeis,  Eppen'  of,  Oldenlehre,  Haler,  Nacke,  Bartmann,  Eck, 
Knueve,  Zellerhoff,  Juchmann,  Bose,  Eckmeier,  Kolks,  Vennewald,  Lueckenhoff,  Meierpeter, 
Schuelen,  Krekel,  Dohmen,  Stiefemann,  Hagenbreck,  Boessen,  Linnemann,  Goetzen,  Arzt, 
Brockerhoff,  Kern,  Wilhaupt,  Schwartze,  Hasslag,  Holtermann,  Sudhoff,  Borgmann,  Kuess, 
J.    Schater,    Kolkmeyer,    Richters,    Hart. 

Jefferson  City:  Withnell,  Hannan,  Buz,  Kramer,  Tellmann,  Monaghan,  Ryan,  Gilman, 
Corker,    Bauerdick,    Brand,    Doherty.  ^      ,    •         c     cz         -c 

Loose  Creek:  Monnier,  Valentin,  Cordonier,  Brichaud,  Besson,  Saulmer,  btotfen,  l-ar- 
rell.   Reed,   Burbus.  _. 

French  Village:  Peter  Goujon,  Louis  Goujon,  Angelica  Mercer,  widow;  Gleizer,  Ficqueur, 
Vincennes,    Denoyer,    Luison,    Leblanc. 

Cote-sans-dessein:    Roye,   Faye,    Arnould,   Nicholas,   Renaud 

Bailey's   Creek:  Logsden,   Simon,   Welch,    Howard,   Folgs,    Serpentin,   Miller,    Heth. 

Portland:  Priestly  Gill.  ^     ,      .  .,  r  t  i.      t>     ■ 

Hancock  Prairie:  Joseph   Shannon,  Thomas  Flood,  Anna  Catharina,  widow  of  John  ITeis. 

Columbia:    Lynch  and  Kitt.  ^      ^,  t.     ,     •       r>  •  i 

Booneville:   Fuchs,   Weler,   Fis,   Pecht,   Fay,  Moray,   Dr.   Heart,   Rockwie,   Briel. 

New  Franklin :    Matthias   Simon. 


164  REV.  G.  J.  GARRAGHAN,  S.J. 

nium,  some  five  miles  to  the  northeast  of  Jefferson  City.^®  The  next 
day,  Sunday,  May  27,  he  celebrated  Mass  for  the  first  time  in  Jefferson 
City,  in  a  private  house,  which  is  apparently  still  standing,  being 
No.  325  High  Street. 

Nowhere  was  he  given  a  heartier  welcome  than  in  Jefferson  City.^^ 
The  Catholic  population  of  the  town  consisted  of  about  one  hundred 
and  fifty  souls,  chiefly  German  and  Irish  emigrants,  most  of  whom 
Vv^ere  employed  as  laborers  on  the  new  Capitol  building  then  in  process 
of  construction.^"  Father  Helias  spent  a  few  days  among  these  good 
people  and  afterwards  revisited  them  regularly  once  a  month.  Before 
the  close  of  1838,  sixteen  hundred  dollars  had  been  collected  among 
the  Catholics  for  a  church  and  school  to  be  placed  under  the  invocation 
of  St.  Ignatius  of  Loyola.  Mr.  John  Withnell,  architect  of  the  Capitol 
and  personally  known  to  Father  Helias,  offered  his  professional  serv- 
ices for  the  nev^  edifice  at  a  nominal  charge.  The  Irish  and  German 
workmen  employed  on  the  Capitol  also  volunteered  their  help.  The 
only  difficulty  that  beset  the  venture  was  the  lack  of  a  suitable  site. 
Mr.  Charles  Dwyer  of  St.  Louis  offered  Father  Helias  one  of  the 
twelve  lots  which  he  owned  in  Jefferson  City;  but  the  property  was 
too  remote  from  the  heart  of  the  town  to  serve  the  purpose  of  a  suit- 
able church-site.  However,  a  happy  solution  of  the  difficulty  presented 
itself  from  a  rather  unexpected  quarter.  The  old  Capitol  building, 
rendered  unnecessary  for  public  business  by  the  construction  of  the 
new  one,  might  perhaps  be  turned  over  to  the  Catholics  for  a  church. 


18  Dies  memorabiles  etc.,  Wetmore's  Gazetteer  of  Missouri  (St.  Louis,  1837)  lists 
Hibernia  as  a  post-office  of  Callaway  County.  ("Holt's  Settlement  [Summit],  Hibernia,  on 
the  C.  and  A.  R.  R.  20  miles  south  of  Holton,"  Campbell,  Gazetteer  of  Missouri,  p.  97). 
According  to  a  status  animarum  for  the  Mission  of  (Tentral  Missouri  compiled  by  Father 
Helias,  "St.  Patrick's  Congregation  in  Hibernium"  counted  only  ten  souls  in  1838-39,  a 
number  which  has  dwindled  to  five  in  1849.  On  August  12.  1827,  Father  Van  Quicken- 
borne  administered  four  baptisms  at  "Hibernia  near  Jefferson",  among  the  recipients  being 
Francis  Pomponius  Atticus  Dillon,  son  of  Patrick  M.  and  Anna  C.  Nash,  born  June  1,  1824. 
Baptismal  Register,   St.    Ferdinand's   Church,    Florissant,    Mo. 

19  The  first  Catholic  priest  mentioned  in  contemporary  records  as  having  visited  Jeflfer- 
son  City  was  Father  Verhaegen,  S.J.,  who  preached  a  mission  there  in  1828.  Supra,  p.  157. 
A  manuscript  memorandum  in  the  Archdiocesan  Archives,  St.  Louis,  states  that  he  said 
Mass  in  Jefferson  City  in  1836.  According  to  a  sketch  of  Catholicity  in  Jefferson  City  in 
the  Missouri  Volksfreund,  October  7,  1896,  the  first  Mass  in  the  place  was  celebrated  by 
Father  Felix  Verreydt,  S.j.,  in  1831.  It  is  certain  that  Mass  was  said  there  at  least  as  early 
as  this  date,  though  Father  Helias  in  his  Dies  Memorabiles  appears  to  lay  claim  to  the  honor 
of  celebrating  the  first  Mass  in  Jefferson  City,  May  27,  1838.  Services  on  this  occasion 
were  held  "in  the  large  hall  of  the  German  Boarding  House  of  Mr.  Henry  Haar,"  (Memo- 
randum, Archdiocesan  Archives,  St.  Louis),  probably  t^e  house  32S  High  Street,  still  stand- 
ing in  1896.  Cf.  Missouri  Volksfreund,  Oct.  7,  1896.  The  house  of  Gebhard  Anthony  Kramer 
"near  the  Capitol"  is  also  mentioned  by  Father  Helias  as  a  place  where  he  held  services  in 
his  early  visits  to  Jefferson  City.     Supra,  p.   163,  Note   17 

The  earliest  recorded  baptisms  in  Jefferson  City  appear  to  be  two  performed  by  Father 
Christian  Hoecken  on  June  18,  1835,  when  he  baptized  George  Ward,  son  of  Patrick  Ward 
and  Mary  Dillon  Ward,  and  Charles  Julius  Haebert,  son  of  Caspar  and  Julia  Haebert. 
Registre  des  Baptemes  four  la  Mission  du  Missouri,  1832).  Father  Helias's  first  bantism  in 
the  town  was  that  of  Edmund  Dougherty,  son  of  Andrew  and  Helen  Douehertv,  May  26, 
1838.  The  earliest  Catholic  burials  in  Jefferson  City,  as  entered  in  the  Westphalia  Liber 
Defunctorum,  are  those  of  Richard  O'Connor,  Sentember  11,  1838,  and  John  O'Brien,  Sep- 
tember 15,  same  year;  Father  Helias  being  the  officiating  priest  on  both  occasions. 

20  Annuae  Litterae,  1838.  Residentiae  S.  Francisci  Xaverii  Centralis  Exordium  etc. 
(Helias  Mss.)  ^      ^  .        •      t  a 

Bishop  Rosati,  assisted  by  Father  Verhaegen,  administered  Confirmation  m  Jefferson 
City  in  October,  1838.  "I  gave  confirmation  in  the  Hall  of  an  Hotel  in  Jefferson  City  to 
11  persons  on  a  week  day:  there  are  two  hundred  Catholics,  not  yet  a  church,  but  we  have 
begun  to  make  arrangements  to  have  a  decent  one  in  stone.  Mr.  Withnell,  who  is  building 
there  the  Capitol  very  kindly  received  us  in  his  house:  he  will  be  of  great  service  in  the 
building  of  the  church."  Rosati  to  Timon,  October  20,  1838  {Archdiocesan  Archives,  St. 
Louis). 


THE  MISSION  OF  CENTRAL  MISSOURI  155 

The  idea  was  taken  up  by  some  of  the  Catholic  residents  of  Jefferson 
City,  who  secured  a  large  number  of  signatures  to  a  petition  to  this 
effect,  even  among  the  non-Catholic  citizens.  The  petition  was  pre- 
sented m  due  course  of  time  to  the  Legislature.  Here  a  resolution  in 
Its  favor  was  earned  m  the  Senate  bv  a  unanimous  vote  but  the  same 
resolution  going  before  the  Lower  I-Jouse,  was  defeated  by  a  majority 
of  four.  It  was  necessary,  therefore,  to  look  for  another  site.  During 
all  this  time,  hope  was  entertained  by  the  Catholics  of  Jefferson  Citv 
of  having  a  Jesuit  College  or  Academy  in  their  midst.  Father  Ver- 
haegen,  Superior  of  the  Missouri  Mission,  declined,  however,  to  take 
any  step  in  this  direction,  being  too  much  pressed  bv  the  difficulties 
of  the  existing  institutions  of  the  Mission,  to  engage  in  any  such  peril- 
ous educational  venture.  But  a  church  was  a  distinct  need  of  the  Cath- 
olics of  the  town  and  ground  for  a  site  having  been  purchased,  a  frame 
structure  under  the  invocation  of  St.  Ignatius  Loyola  was  erected  in 
1841  and  dedicated  Easter  Sunday,  1843.  It  continued  to  be  served 
by  Father  Helias  until  the  arrival  in  July,  1846,  of  Father  P  Murphy 
the  first  resident  priest  of  Jefferson  City.^i 

Father  Helias  was  the  first  Catholic  priest  to  minister  to  the  in- 
mates of  the  State  penitentiary  in  Jefferson  City.'^  Qne  instance,  occur- 
ring in  1839,  of  his  success  in  dealing  with  the  prisoners  may  be  cited 
here.  A  young  Englishman,  Henry  Lane  by  name,  of  aristocratic  con- 
nections and  a  one-time  college  student,  at  least  so  report  had  it,  was 
under  sentence  of  death.  His  desperate  antecedents  promised  small 
hope  of  any  spiritual  impression  being  made  upon  him.  Father  Helias, 
however,  undertook  to  prepare  him  for  death  with  the  result  that  the 
young  man  underwent  a  complete  change  of  heart  and  went  to  his  fate 
with  the  most  edifying  sentiments  of  faith  and  repentance.  The  crowd 
who  gathered  to  twitness  the  execution  looked  for  a  desperate  struo-<rle 
from  the  criminal  when  brought  to  the  gallows.  To  their  surprise 
nothing  of  the  kind  occurred.  On  the  contrary,  he  walked  to  the 
scaffold  without  handcuffs  and  with  a  crucifix  in  his  hand,  and  the 
words  of  warning  which  he  addressed  to  the  spectators  on  the  vice  of 
drunkenness  brought  tears  to  the  eyes  of  many.  The  breaking  at  the 
last  moment  of  the  hangman's  rope  when  it  was  already  around  the 
neck  of  the  condemned  man  failed  to  unnerve  him.  He  persevered 
to  the  end  m  his  pious  sentiments,  the  sacred  names  of  Jesus  and  Mary 
rising  to  his  lips  in  the  brief  spell  of  agonv  that  preceded  death.^^ 

In  the  Creole  settlements  of  Cote-sans-dessein  and  French  Village 
Father  Helias  found  the  fruits  of  his  ministry  somewhat  meagre  ow- 
ing to  the  habitual  religious  indifference  of  the  people.-*     He  notes  in 

in^  'at  Teast"^in"it/in-rT'r  ^^^^  Jf^^'J^^-  ^^^lias  Mss.)  gives  the  date  1841  for  the  build- 
wfli^t'c   if-Li"  initial   stages     (fundaUo   tsmph),    of   the   Jefferson    City   church.     Father 

Sin  18^0  r^nrnK?.-,  ^^'  ^■%"  the  date  as  1842.  The  Status  Animarum,  compiled  not  later 
rl^?,rnl!  ;jc  ^  ^^  f^J^r?  =a^er  guide  on  this  point  than  the  much  later  Memoires.  The 
er^rt^H  T  F^.l"'^' w  i^^^'c't  ^^"''^y-  ^?^^-  ^"  ^^^^^'  Sunday  the  neat  frame  church 
f.nnlr  ti,^-  ^*  t-  ""^I'^l  ^r^-  "^  ^^^  ^'ty  °^  Jefferson  was  dedicated  to  Divine  Worship 
under  the  invocation  of  St.  Ignatius  of  Loyola."    Catholic  Cabinet,  Vol.  I,   May   1843,  p.  60 

22  Status  Animarum   etc.    (Helias    Mss.) 

23  Litterae  Annuae,   1840. 

R^„^*/°  a/^m''"^  °^  Cote-sans-dessein  and  French  Village,  cf.  supra  p.  163.  Dauphine,  later 
Bonnots  Mill,  was  a  sort  of  second  growth  of  French  Village.  St.  Francis  Regis  was 
patron  of  the  Cote-sans-des§em  congregation. 


166  REV.  G.  J.  GARRAGHAN,  SJ. 

his  record  for  1838  certain  sudden  and  unhappy  deaths  among  the 
more  obdurate  of  the  Creoles.  One  of  their  number  felling  an  oak  on 
Christmas  Day,  was  crushed  to  pieces  under  the  falling  tree  in  the 
presence  of  his  wife  and  mother.  The  Sunday  following,  a  bitterly 
cold  day,  two  men  returning  home  from  a  tavern  late  at  night  in  a 
drunken  condition  lost  their  way  and  were  obliged  to  crawl  along  the 
ground  on  all  fours  in  an  effort  to  find  the  road.  One  of  the  men  was 
frozen  to  death,  the  other  nearly  so,  so  that  it  was  necessary  to  ampu- 
tate his  fingers  and  toes  to  save  his  life.  Again,  a  woman  of  disedify- 
ing  life  who  had  listened  to  Father  Helias  preaching  on  the  certainty 
of  death,  but  without  being  moved  to  any  attempt  to  amend  her  ways, 
was,  on  the  very  day  after  the  sermon,  suddenly  stricken  down.  The 
lesson  taught  by  these  and  other  examples  of  what  looked  like  sum- 
mary divine  punishment  was  not  altogether  lost  on  the  inhabitants 
of  French  Village  and  Cote-sans-dessein.  In  pleasing  contrast  to  the 
frivolous,  irreligious  ways  of  the  latter  was  the  strong  faith  and  prac- 
tical piety  of  a  group  of  recently  arrived  French-Canadians  of  whom 
Father  Helias  makes  mention,  and  who  proposed  to  start  a  settle- 
ment of  their  own  to  be  known  as  New  Besancon.  There  is  no  record 
of  such  intention  having  been  carried  out.  -" 

A  much  higher  level  of  Catholic  faith  and  practice  prevailed  in 
the  other  stations,  near  and  far,  which  Father  Helias  was  accustomed 
to  attend  in  his  missionary  circuit.  The  stations  nearest  to  West- 
phalia he  visited  monthly,  the  more  remote  ones,  twice  and  three 
times  a  year.  Typical  of  the  eagerness  of  the  pioneer  Catholic  set- 
tlers of  Central  Missouri  to  welcome  a  priest  in  their  midst  was  an 
incident  that  occurred  at  Portland,  Callaway  County,  a  town  on  the 
north  bank  of  the  Missouri  some  miles  below  Jefferson  City.  Here 
one  day  the  Catholics  of  the  vicinity  began  to  assemble  in  a  private 
house  to  listen  to  a  sermon  which  Father  Helias  was  announced  to 
preach.  So  many,  however,  had  gathered  for  the  occasion  that  there 
was  no  possibility  of  accommodating  them  within  the  four  walls  of 
the  house.  The  entire  congregation  thereupon  withdrew  to  an  adjoin- 
ing field  and  here  under  a  scorching  August  sun  the  missionary  con- 
ducted divine  service.  It  is  recorded  that  just  as  Father  Helias  began 
to  read  the  Gospel  of  the  Sunday,  a  great  cloud  hid  the  sun  from 
view  and  that  at  the  very  moment  the  services  came  to  an  end  the  sun 
reappeared  and  glared  again  with  great  intensity.  The  people  of 
Portland  were  so  impressed  by  Father  Helias's  visit  to  them  on  this 
occasion  that  one  of  their  number  was  dispatched  to  St.  Louis  to  offer 
Father  Verhaegen,  in  the  name  of  the  rest,  a  purse  of  $2000.00,  to- 
gether with  five  acres  of  land,  as  an  inducement  to  the  Superior  to 
establish  a  Jesuit  college  in  their  town-  ^' 


25  Historia  Westphaliae,  p.  8.  Resideutia  SH  Francisci  Xaverii  Centralis  Exordium  et 
Progressus,    1838-48    (Helias   Mss.). 

26  Litterae  Annuae,  1839.  Father  Christian  Hoecken  SJ.  baptized  at  Portland  June  30, 
1835,  Mary  Ann  Gill,  daughter  of  Priestlv  Gill  and  Mary  Norris.  Registre  des  Baptemes 
pour  la  Mission  du  Missouri,  1832.  Portland  is  in  Callaway  County  on  the  Missouri  River, 
twenty-four  miles  southeast  of  Fulton.  At  Hancock  Prairie,  also  in  Callaway  County,  a  few 
miles  from  Portland,  there  was  a  small  Catholic  congregation. 


THE  MISSION  OF  CENTRAL  MISSOURI  157 

Something  of  a  clan-system  developed  among  the  German  settlers 
as  a  consequence  of  their  having  arrived  in  Missouri  in  successive 
parties  and  from  different  districts  of  Germany.  The  emigrants  from 
VVestphaha  and  Hannover  clustered  together  in  and  around  New  West- 
whaha  in  the  western  part  of  Osage  county.  Those  from  the  Lower 
Khine  settled  in  the  northern  parts  of  the  county  around  Loose  Creek 
as  a  centre.  Finally,  the  Bavarians  took  up  land  in  the  southern 
part  of  the  county  near  the  Gasconade  river,  their  principal  settle- 
ment being  named  Richfontain  bv  Father  Helias  on  account  of  the 
abundance  of  clear  spring  water  found  in  the  neighborhood.  Besides 
the  settlements  named,  all  of  which  were  within  the  limits  of  Osage 
county,  there  was  a  colony  of  Belgian  and  Hanoverian  emigrants 
numbering  in  all  about  two  hundred  souls,  west  of  the  Osage  river 
in  Cole  county.  It  was  here  that  Father  Helias,  in  1840  built  his 
second  church,  that  of  St.  Francis  Xavier. 

The  first  visit  of  Father  Helias  to  this  locality,  where  he  was 
destined  to  make  his  home  for  the  greater  part  of  his  career  in  Central 
Missouri,  occurred  on  May  28,  1838,  when  he  celebrated  Mass  in  the 
house  of  one  of  the  settlers,  Mr.  L.  Nieters,  there  being  no  church 
at  the  time  in  the  place.  "  Having  secured  ten  acres  of  land  centrally 
situated  with  reference  to  the  German  farmers  of  the  neighborhood 
he  began  to  lay  plans  for  the  erection  of  a  wooden  church.  The  site', 
however,  did  not  commend  itself  to  a  certain  group  among  the  parish- 
ioners, who  advocated  the  purchase  of  a  tract  of  government  land 
forty  acres  in  extent.  But  Father  Helias  insisted  on  the  choice  already 
w  ^^'  u  T-'^^  property  he  had  secured  lay  within  easy  reach  of  both, 
Westphalia  and  Jefferson  City,  was  near  a  public  highway  and  had 
the  advantage  of  an  agreeable  position  on  rising  ground,  with  a  fine 
spring  of  the  coolest  water  at  hand.  Moreover,  there  was  land  enough 
for  a  presbytery  and  cemetery,  both  of  which  would  have  to  be  pro- 
vided soon.  Against  the  counter-proposition  to  build  the  church  else- 
where, was  the  further  objection  that  the  site  suggested  besides  being 
undesirable  as  a  location,  would  have  to  be  bought  and  that  the 
money  for  this  purpose  would  have  to  be  borrowed :  and,  as  Father 
Hehas  observes,  "borrowed  money  and  a  foolish  purchase  make  a 
sorry  combination."  The  advocates,  however,  of  a  new  site  were  in- 
sistent and  even  carried  the  case  to  St.  Louis  to  Father  Verhaegen, 
at  that  time  Administrator  of  the  diocese  in  the  absence  of  Bishop 
Rosati  in  Europe.  Happily,  the  controversy  was  adjusted  and  Father 
Helias  was  enabled  to  build  the  church  in  1840  on  the  site  he  had 
chosen.  -^ 

The  village  which  grew  up  in  the  course    of    time    around    the 
church  of  St.  Francis  Xavier  owed  its  origin,  in  a  sense,  to  Father 

27  Dies  Mcmorabiles   (Helias  Mss.) 

28  Uttcrae  Anmtae  1840.  The  church  property,  a  tract  of  ten  acres,  was  conveyed  by 
Henry  and  Gertrude  Haar  Tune  5,  1840,  the  consideration  being  five  dollars,  to  Fathers 
Verhaegen  De  Theux  and  Smedts.  It  was  in  N.E.  14  of  N.W.  H  of  Section  6,  Range  10. 
lownship  43  1  he-  church  and  residence  stood  close  to  the  south  side  of  the  Versailles 
state-road.  1  he  graveyard,  one  and  a  half  acres,  was  purchased  October  19,  1849,  from 
John  Anthony   Eck. 


168  REV.  G.  J.  GARRAGHAN,  S.J. 

Helias.  As  the  ground  on  which  the  church  stood  had  been  acquired 
by  Father  Helias  from  Mr.  Henry  Haar,  a  contractor  and  builder, 
the  village  went  for  some  time  by  the  name  of  Haarville.  ^^  Later,  it 
took  the  name  of  the  post-office  of  the  district,  Taos,  the  post-office 
quarters  being  in  close  proximity  to  the  church.  Taos  was  three  miles 
from  Lisletown  at  the  junction  of  the  Osage  and  Maries  rivers,  six 
from  the  Missouri  river  and  five  from  Jefferson  City.^**  Father  Helias 
thus  describes  the  place  in  his  Memoires.  "There  are  no  bilious  fevers 
here  as  elsewhere,  the  parish  buildings  are  more  pretentious  than  in 
the  other  residences  established  by  this  missionary;  in  a  word,  the 
place  makes  a  much  better  appearance.  Moreover,  the  settlers  succeed 
better  here  owing  to  the  nearness  of  the  State  capital  and  of  the  rail- 
road, by  which  they  are  enabled  to  ship  their  produce  to  all  points  in 
the  state.  The  land  has  all  been  taken  up  and  old  farms  sell  at  a  high 
price,  while  the  soil  is  less  broken  up  and  much  more  productive  than 
on  the  other  side  of  the  Osage  River."  ^^ 

The  same  year,  1840,  that  saw  the  church  of  St.  Francis  Xavier 
built  in  Taos  in  Cole  County,  saw  also  the  building  of  the  church  of 
the  Sacred  Heart  at  Richfountain,  the  picturesque  name  which  Father 
Helias  gave  the  Bavarian  colony  near  the  Gasconade  River.^-  Mass 
was  said  by  Father  Helias  in  the  new  church  for  the  first  time  Decem- 
ber 3,  1840.^^  In  1842  or  earlier  two  hundred  and  fifty  families  who 
had  emigrated  from  Bavaria  to  escape  the  unjust  Bavarian  laws  con- 
cerning marriage  settled  in  Richfountain.^*  Many  couples  among  them 
had  never  been  validly  married  at  the  time  of  their  arrival  in  America, 
the  government  restrictions  at  home  having  made  it  impracticable  for 
them  to  conform  to  the  marriage  laws  of  the  Church.  Father  Helias, 
on  learning  this  state  of  affairs,  promptly  corrected  the  defective 
unions  of  these  poor  emigrants.  The  parish  of  the  Sacred  Heart  at 
Richfountain  was  destined  to  attain  an  excellence  in  piety  and  regu- 
larity of  Christian  practice  which  made  it,  in  Father  Helias's  own 
words,  "a  model  for  all  others."  ^^ 

The  first  years  of  Father  Helias's  life  as  a  missionary  priest  in 
Central  Missouri  were  crowded  with  adventure  and  thrilling  incidents. 


29  "Haarville,  Cole  Co.,  St.  Francis  Xavier — Rev.  Ferdinand  Helias.  He  visits  also  once 
a  month  St.  Ignatius,  Jefferson  City;  St.  Joseph's  Westphalia;  Sacred  Heart,  Richfountain; 
Conception  of  the  Blessed  Virgin,  Cade's  Creek;  and  occasionally  the  Assumption  of  the  B.  V. 
Manitou  Creek;  Booneville,  Pilot-Grove,  Columbia,  Hybernium,  Cote-sans-dessein,  French 
Village  etc."    Metropolitan   Catholic  Almanac,    1843. 

30  "Taos,  a  post-office  5  miles  south  [east]  of  Jefferson  City."  Campbell,  Gazetteer  of 
Missouri,   p.    168. 

31  Memoires,  p.  53.  Family-names  of  children  confirmed  at  Taos  by  Bishop  Rosati  in 
the  early  forties  include  those  of  Schneider,  Thessen,  Kolb,  Wolken,  Hoffmeyer,  Laux, 
Schwaller,  Hoecken,  Schell,  Roeckcr,  Ihler,  Schulte,  Neumeyer,  Prenger,  Rakers,  Kerperin, 
Nieters,  Bekel,  Motschman,  Sannning,  Rohling,  Hermann,  Schnieders.  Missouri  Historical 
Review,  July,   1915,  p.   85. 

32  "Un  endoit  d'eaux,  Riche  Fontaine."  Memoires,  p.  53.  The  land  on  which  the 
church  was  built  near  his  farm  and  opposite  the  "riche  fontaine,"  was  conveyed  by  John 
Stumpf  and  Elizabeth,  his  wife,  February  2,  1843,  for  a  consideration  of  five  dollars  to  the 
authorities  of  the  Missouri  Vice-Province.  The  land  was  originally  entered  by  a  John  Burns 
during  the  'thirties.     Cf.  History  of  Moniteau   etc.    Counties,  p.   682. 

3.T  Dies  Mcmorahiles    (Helias  Mss.)      Memoires,   p.    53. 

34  Thus   the   Memoires,    p.    54.      Two    hundred   and   fifty    for    the    number    of    emigrant 
families  is  probably  an  overstatement. 
85  Memoires,   p.   54. 


THE  MISSION  OF  CENTRAL  MISSOURI  169 

The  country  he  moved  about  in  was  just  emerging  from  a  state  of 
primitive  nature.  It  was  thinly  settled  and  poorly  provided  with  roads. 
To  reach  the  stations  yawning  ravines  and  swollen  streams  had  fre- 
quently to  be  crossed.  It  was  no  uncommon  thing  for  the  missionary 
to  lose  his  way  in  the  woods  and  spend  the  night  under  the  open. 
Once,  while  riding  in  the  dark,  he  and  his  horse  fell  headlong  into  a 
ditch,  both,  however,  coming  out  of  the  accident  without  the  slightest 
injury.  Another  time,  crossing  a  stream  together  with  his  horse  in 
a  leaking  boat,  he  had  perforce  to  work  desperately  with  the  boatman 
to  bale  out  the  water  and  only  the  heroic  efforts  of  the  two  kept  the 
wretched  craft  from  being  swamped.  A  kindly  Providence  seemed 
ever  on  the  alert  to  save  the  man  of  God  from  bodily  harm.^*^. 

A  fellow  Jesuit  who  entered  into  Father  Helias's  labors  in  Osage 
County  has  sketched  the  tradition  of  tireless  missionary  which  he 
found  current  in  the  'eighties  among  the  German  Catholics  of  Osage 
County.^^ 

"Father  Helias  was  a  remarkable  man.  I  have  often  heard  old 
people  speak  of  him  with  enthusiasm.  In  their  feeh'ngs  towards  him 
there  is  the  reverence  for  the  priest  blended  with  the  warmth  of  the 
friend.  He,  the  man  of  noble  birth,  must  have  been  possessed  of  great 
kindness  so  that  his  aristocratic  manners  became  winning  in  the  eyes 
of  the  simple  peasantry;  and  his  severe  virtue  must  have  been  blended 
with  great  cordiality,  so  that  people  remote  from  asceticism,  were 
cheered  by  his  conversation,  while  they  were  instructed." 

Father  Helias's  actual  residence  in  New  Westphalia  lasted  only 
four  years  from  his  arrival  there  in  May,  1838.  In  the  Spring  of 
1842  he  closed  the  church  and  presbytery  and  returned  to  St.  Louis. 
The  year  1841  had  been  a  particularly  trying  one.  There  was  con- 
siderable sickness  in  the  settlement,  an  epidemic  of  some  or  other 
contagious  disease  having  lasted  four  months  and  left  behind  it 
numerous  victims.  Then  there  was  a  severe  and  protracted  drought 
which  entailed  loss  of  crops  and  reduced  the  settlers  to  dire  want. 
During  these  calamities  Father  Helias  did  his  best  to  bring  his  stricken 
parishioners  all  the  spiritual  and  temporal  aid  he  could  command, 
travelling  sometimes  one  hundred  and  twenty  miles  to  bring  the  dying 
the  consolations  of  religion.  Added  to  these  trials  was  the  opposition 
to  his  ministry  which  the  good  priest  had  to  endure  from  some  of  his 
Westphalian  parishioners.  What  the  grounds  of  this  opposition  were 
is  not  clear  from  contemporary  records.  At  all  events,  certain  malicious 
persons  sought  to  come  between  the  Westphalian  congregation  and  its 
pastor.^®    Their  efforts  were  not  unavailing.    Father  Helias  notes  sadly 


36  Littcrae  Annuae,    1840. 

37  Father  Nicholas   Schlecliter  in   Woodstock  Letters,    13:360. 

38  A  sort  of  anti-clerical  party  or  faction  appears  to  have  existed  for  a  number  of 
years  among  the  German  settlers,  even  Catholic,  of  Missouri.  They  were  sometimes  dubbed 
the  I.atinians  from  the  circumstance  that  they  had,  so  it  was  alleged,  studied  Latin  in  the 
German  gymnasia  before  coming  to  America.  It  was  seemingly  a  group  of  Latinians  who 
fomented  trouble  against  Father  Helias.  {Woostock  Letters,  13:23).  "The  epithet  Latin 
farmers'  has  commonly  been  applied  to  the  scholarly  German  settlers,  who  became  quite 
numerous  about  the  revolutionary  periods  of  1830  and  1848,  a  class  of  cultivated  men,  yet 
frequently  unpractical,  for  whom  manual  labor  proved  a  hard  school  of  experience.  '  Faust, 
The  German  Element  in  the  United  States,   1:442. 


170  REV.  G.  J.  GARRAGHAN,  S.J. 

in  his  Historia  Westplialiae  that  some  of  his  most  devoted  parishioners 
who  had  formerly  stood  by  him  in  his  difficulties  were  at  length  won 
over  to  the  opposition,  intimidated  or  bribed,  he  knew  not  which.  He 
now  took  a  distinctly  pessimistic  view  of  the  future,  declaring  that 
the  only  hope  of  saving  the  Faith  in  Central  Missouri  lay  in  the  two 
parishes  of  the  Sacred  Heart  at  Richfountain  and  of  St.  Francis 
Xavier  in  Cole  County.  The  trouble  culminated  in  Father  Helias's 
giving  up  his  post  at  Westphalia  and  retiring  to  St.  Louis,  after  affix- 
ing to  the  church  door  a  Latin  distich  of  his  own  composition : 
Ardua  qui  quaerit,  riibros  cur  cnrrit  ad  Indos 
Wesfphaliam  veniat,  ardua  citncta  dabunt.^^ 
'"Meanwhile,"  says  Father  Helias's  narrative,  "the  church  of  St.  Joseph 
stands  deserted  and  closed  against  the  wolves,  a  reproach  to  those  who, 
though  of  the  number  of  the  sheep,  have  by  contentions,  subtlety  of 
speech  and  ambition  for  things  beyond  them  forced  the  pastor  to 
retire,  reluctantly  withal  and  for  only  a  brief  spell — but  Westphaliq. 
has  ceased  forever  to  be  a  residence."  And  after  these  words  follows 
the  colophon,  "Here  ends  the  sad  history  of  the  colony  of  Westphalia 
founded  by  me.    May  11,  1842."  "^ 

in.     Father  Helias  at  Haarville 

The  pessimistic  forecast  of  the  future  of  Catholicity  in  Central 
Missouri  which  Father  Helias  was  led  to  make  in  consequence  of  his 
difficulties  in  New  Westphalia  failed  to  be  justified  by  the  event.  The 
years  were  to  smooth  away  the  frictions  and  scandals  of  the  moment 
and  bring  to  a  golden  maturity  the  harvest  which  he  had  sown  in 
much  travail  and  bitterness  of  soul.  As  we  saw,  Father  Helias  with- 
drew in  the  spring  of  1842  from  Westphalia  to  St.  Louis,  without, 
however,  abandoning  altogether  the  spiritual  care  of  the  district  that 
had  been  consigned  to  him.  From  St.  Louis  he  made  occasional  visits 
to  the  parishes  he  had  started  in  and  around  Jefferson  City  and  finally 
in  the  beginning  of  September,  1842,  again  took  up  his  residence  in 
Central  Missouri.  This  time,  however,  with  the  approval  of  his 
Superiors,  he  made  his  headquarters  not  in  Westphalia,  where  the 
opposition  to  him  was  still  active,  but  in  Haarville,  subsequently  Taos, 
Cole  County,  where  in  1840  he  had  built  the  church  of  St.  Francis 
Xavier.  Here  the  missionarv  was  destined  to  remain  until  his  death 
in  1874.  *i 

The  years  immediately  following  Father  Helias's  return  to  his 
beloved  Mission  were  marked  by  the  erection  at  his  hand  of  several 
new  churches.     Though  some  obscurity  veils  the  beginnings  of  the 


.^9  "Why  should  the  man  who  covets  hardships  hie  to  the  dusky  Indies?  Let  him  come 
to  Westphalia   and   he   wil   Ifind  hardships   aplenty." 

40  Historia  Westphaliae,  p.  27. 

41  The  transfer  in  1842  of  the  headquarters  of  the  Mission  of  Central  Missouri  from 
Westphalia  to  Haarville  (Taos)  is  emphasized  by  Father  Helias  in  the  Latin  title  prefixed 
by  him  to  the  Westplialia  Burial  Register,  "Liber  Dcfu-nctorum  Residentiae  Sti  Toxephi 
Societatis  Jesu  in  Nova  Westphalia  Comitatm  Gasconade  Status  Missouriatii  Americae  Con- 
foederatae  borealis  ab  anno  Domijii  iS,^7.  Moderatov.im  consensu  ntqiie  expressa  voluntate 
Residentia  Centralis  ad  Sti  Frarcisci  Xaxerii  iranslata  est  in   Cole  County,  Mo.,  A.   1842." 


THE  MISSION  OF  CENTRAL  MISSOURI  171 

church  of  St.  Ignatius  Loyola  in  Jefferson  City,  we  may  accept  1841 
as  the  year  in  which  its  construction  was  begun.  Certainly,  the  church 
was  in  use  for  divine  service  in  1843.*^  As  only  the  churches  of  St. 
Joseph  in  Westphalia,  St.  Francis  Xavier  in  Cole  County  and  the 
Sacred  Heart  at  Rich  fountain  had  been  built  prior  to  Father  Helias's 
retirement  from  Westphalia  in  the  spring  of  1842,  we  may  designate 
the  Jefferson  City  edifice  as  the  fourth  of  the  seven  churches  built  by 
the  zealous  missionary  up  to  the  end  of  1845."  A  fifth  church,  that 
of  the  Assumption,  at  the  present  Cedron  in  Moniteau  County,  was 
built  before  March,  1843."  April  6,  1844,  the  corner-stone  was  laid 
of  the  new  church  of  St.  Francis  Xavier  in  Haarville.  The  edifice, 
60  by  38  feet,  could  claim  the  distinction  of  being  the  first  Catholic 
stone  church  to  be  built  in  the  interior  of  Missouri.  It  was  occupied 
for  the  first  time  on  May  11,  1845,  Father  Helias  on  this  occasion 
addressing  the  congregation  in  English.  German  and  French.  *'  To- 
wards the  end  of  1844,  the  church  of  St.  Thomas  the  Apostle  was 
built  at  Indian  Bottom.  Cole  County,  near  a  bend  in  the  Osage  River.*^ 
Finally,  on  Ascension  Day.  May  1,  1845,  the  church  of  the  Immaculate 
Conception  at  Loose  Creek,  in  Osage  County,  on  the  main  public  road 
between  Jefferson  City  and  St.  Louis,  was  opened  for  divine  service.*^ 
Thus  by  the  middle  of  1845,  Catholic  churches  had  been  built  at  West- 
phalia, Haarville,  Richfountain,  Jefferson  City,  Moniteau,  Indian  Bot- 
tom and  Loose  Creek.     These  seven  churches,  attesting  the  progress 


42  Supra,   p. 

43  Cf.   Father  Helias's  Latin  epigram  (Memoires),  p.   58: 
nos  Gallia,  Roma, 

"Flandria  nos  geniiit,  docuit  nos  Gallia,  Roma, 
Teutoniae     Helvetineque     sinus     peragravitnns     omnes ; 
Post    varios    cnsus,    terracqiie    marisque    labores, 
Sistimiis :   atque   no%iae   fundaminn   fixinnis   urbis 
Westphaliae,   septemque  dicatas  Nnminis   aedes. 

44  Historia  Westphaliae,  p.  28.  However,  the  Meni'^ires,  p  55,  (as  also  a  Helias's  Ms. 
dateJ  .ibout  1870),  assigns  the  building  of  this  church  to  1845,  while  the  Status  Animarum 
etc.  places  it  as  early  as  1841.  The  dates  given  in  the  Memoires  do  not  always  tally  with 
those  i~i  the  Historia  Westphaliae.  The  v.'riter  has  followed  generally  the  latter  source  ^s 
being  more  or  less  contemporary  with  the  events  recorded.  The  church  of  the  Assumption 
referred  to  here  is  in  the  present  Cedron,  Moniteau  Co.,  Mo.  A  second  church  of  the 
Assumption  appears  to  have  been  built  by  Father  Helias  in  1857  for  a  German  congregation 
in  Cole  County,  not  far  from  Taos,  but  its  location  cannot  be  identified.  The  property  of 
the  Assumption  church  ("Cedron)  was  acquired  March  1,  1843,  for  a  consideration  of  four 
dollars,  from  Ignace  and  Barbara  Backer.  It  consisted  of  two  acres  in  N.E.  14  of  Section  4, 
Tnp.  46,  Rr.nge  15  of  Cole  County,  (Moniteau  County  not  yet  organized).  The  church  had 
been  built  at  the  tine  the  property  was  transferred. 

45  Litterae  Annuae.  1845.  A  tract  of  four  acres,  including  the  site  of  St.  Tnomas's 
church,  was  conveyed,  September  8,  1848,  to  the  church  authorities  by  Henry  Stumpf  and 
Christina,  his  wife.  The  consideration  was  five  dollars.  The  tract  was  in  S.W.  corner  of 
N.E.   14   of  S.E.    14   of  Section  22,  Township  42,   Range   12   W.,  Cole  County. 

46  Historia  Westphaliae,  p.  28.  The  dates  1843  and  1846  for  the  erection  of  the  Indian 
Bottom  church  are  also  to  be  found  in  the  Helias  papers.  Father  Helias  was  led  to  choose 
St.  Thomas  the  patron  of  this  church  in  deference  to  the  tradition,  admittedly  of  slender 
historical  value,  which  credits  the  apostle  with  having  preached  the  gospel  in  America. 
Lebrocquy,  Vie  du  P.  Helias,  p.  228.  Indian  Bottom,  now  known  as  St.  Thomas,  is  eight 
miles  south  of  Jefferson  City.  "The  first,  pastor.  Father  Helias  came  to  the  place  when 
there  were  but  three  or  four  families."    History  of  Osage,  p.   302. 

47  Dies  Memorabiles  (Helias  Mss.) ;  Memoires,  p.  54.  The  deed  of  conveyance  of  the 
Loose  Creek  church  property,  September  28,  1843,  for  a  consideration  of  five  dollars,  from 
Louis  Auguste  Pequignot  and  his  wife  Josephine  to  Fathers  Verhaegen,  De  Theux,  Smedts, 
describes  it  as  the  "certain  tract  of  land  on  which  the  Roman  Catholic  Church  of  the  Con- 
ception and  Graveyard  is  situated."  The  tract  was  of  six  acres  and  began  "at  the  north  of 
the  State  Road  of  St.  Louis  to  Jefferson  City  by  Bolden's  ferry  to  the  North-east  corner  of 
the  N.E.   quarter  of  N.W.   quarter,   Section   5,   Township   43,   Range  9,   West." 


172  REV.  G.  J.  GARRAGHAN,  S.J. 

of  Catholicity  had  made  in  Central  Missouri,  were  abong  the  results 
of  Father  Helias's  first  seven  years  of  labor  in  that  part  of  the  St, 
Louis  diocese.  *^ 

The  extent  of  the  ministerial  activities  of  Father  Helias  at  this 
period  is  revealed  in  his  routine  itinerary  for  the  year  1843.  On  the 
first  Sunday  of  the  month  he  officiated  at  St,  Francis  Xavier's  in 
Haarville;  on  the  second  Sunday  at  St.  Ignatius  Loyola's  in  Jefferson 
City ;  on  the  third  Sunday  in  Loose  Creek,  where,  as  the  church  build- 
ing was  not  yet  ready  for  use,  services  were  held  in  the  pubHc  school ; 
on  the  fourth  Sunday  at  the  Sacred  Heart  in  Richf ountain ;  on  the 
fifth  Sunday,  or,  in  default  of  that  day,  on  some  festival  occurring 
during  the  month,  at  St.  Joseph's  in  Westphalia.  Besides  this  monthly 
round  of  visits,  services  were  held  three  or  four  tim.es  a  year  at  the 
Assumption  on  Moniteau  Creek,  at  St.  Thomas  the  Apostle,  Indian 
Bottom,  Cole  County,  and  at  Holy  Cross  in  Pilot  Grove,  Cooper 
County.  Moreover,  visits  were  paid  once  or  twice  a  year  to  Boone- 
ville,  Columbia,  Hibernia,  Cote-sans-dessein  and  other  stations.*^ 

As  there  was  little  money  among  the  settlers,  Father  Helias  had 
to  rely  largely  on  the  charitable  donations  of  friends  in  Europe  for 
the  means  necessary  to  build  and  equip  his  numerous  churches.  Thus 
the  church  of  St.  Francis  Xavier  at  Taos,  where  he  spent  the  last 
thirty  years  of  his  life,  was  built  and  furnished  largely  through  the 
munificence  of  his  mother,  Marie  Helias  d'Huddeghem,  nee  the 
Countess  of  Lens.  A  remittance  of  $875.00  made  to  her  son  in  1844 
and  another  one  of  $225.00  in  1845,  are  recorded  as  some  of  the  fre- 
quent contributions  she  was  wont  to  make  for  this  purpose.  The 
Countess  died  December  4,  1848,  enjoining  in  her  will  that  her  heirs 
were  to  provide  out  of  her  estate  whatever  should  be  necessary  for  the 
complete  furnishing  of  the  church,  of  which,  according  to  her  son, 
she  deserved  to  be  called  the  foundress.  As  such,  she  was  entitled  to 
the  special  gratitude  of  the  parish  and  Father  Helias  accordingly  an- 
nounced in  1845  that  the  Litany  of  Loretto  should  be  recited  every 
Sunday  before  services  in  her  behalf  and  a  Mass  said  annually  for  the 
same  intention.  After  her  death,  the  obligation  of  an  annual  Requiem 
Mass  for  the  dead  benefactress  was  placed  upon  the  church.  ^° 


48  The  log-church  at  Westphalia,  though  begun  in  1837,  was  finished  under  Father 
Helias's  direction.  He  always  enumerated  it  among  the  seven  churches  he  had  built  in 
Central    Missouri.     Septem   extantcs   ecclesias   ipse   aedificandas   curavi. 

49  Historia  Westphaliae,  p.  35.  The  congregation  of  the  Holy  Cross,  Pilot  Grove, 
Cooper  County  (12  miles  southeast  of  Booneville)  was  at  this  period  (1843)  still  without 
a  church.  Father  Helias  in  his  letter  of  Jan.  6,  1845,  contributed  to  the  Berichte  der  Leo- 
poldinen  Stiftung,  XIX,  gives  a  summary  of  his  ministry  in  the  various  parishes  and  stations 
of  his  Mission   for  rhe  period   1838-1844. 

1838  1839  1840  1841  1842  1843  1844 

Number  of  souls    620  700  950  1500  2000  2000  2500 

Infant    Baptisms     23  36  37  125  150  149  175 

Easter    Communions    423  560  700  1094  1090  1100  1300 

First  Communions   9  15  16  20  60  90  100 

Conversions    3  4  S  4  4  3  4 

Marriages     3  3  14  26  23  27  36 

Burials     12  9  17  24  19  50  155 

50  Historia  Westphaliae,  pp.  38,  45,  46.  Maria  Carolina  Guislena  Comes  de  Lens  et 
Rom.  Imperii  Helias  d'Huddephem  Fundatrix  domus  et  ecclesiae  jus  habet  quotannis  ad 
Anniversarium.  Others  who  helped  Father  Helias  to  build  and  furnish  the  church  at  Taos 
were  the  Ladies  of  the  Beguinage  of  Ghent,  his  cousin  Mile.  Rodriguez  d'Evora  y  Vega  and 
the  Canon  De  La  Croix  of  Ghent.    Lebrocquy,  Vie  du  P.  Helias,  p.  256. 


THE  MISSION  OF  CENTRAL  MISSOURI  173 

From  the  Leopoldine  Association  of  Vienna,  the  object  of  which 
was  the  support  of  German  Catholic  missions  in  America,  the  Vice- 
Province  of  Missouri  received  in  1844  the  sum  of  $1875.00.  Of  this 
sum  $375.00  went  to  Father  Helias  for  the  churches  he  had  built  or 
was  about  to  build.  The  Father  was  particularly  anxious  to  receive 
aid  from  outside  sources  as  he  was  thereby  relieved  of  the  necessity 
of  relying  on  his  parishioners  for  support.  "Thanks  to  help  of  this 
kind,  we  can  more  effectively  and  with  greater  liberty  announce  the 
Gospel  freely,  and  what  we  have  freely  received,  freely  give.  Indeed, 
among  the  substantials  of  the  [Jesuit]  Institute,  a  gratuitous  ministry 
is  not  by  any  means  the  last,  and  nothing  is  more  detrimental  to  the 
good  of  sopls  than  Iscariot-like  avarice.  Moreover,  having  what  to 
eat,  for  Christ  Himself  has  commanded  us  to  eat  what  is  placed  before 
us,  to  what  purpose  are  superfluities?  Ought  the  Lord's  work  to  be 
given  over  on  this  account?  Many  indeed  are  most  ungrateful.  But 
let  us  remember  that  chief  among  the  concerns  of  Ignatius  was  Ger- 
many. He  founded  a  college  in  Rome  for  German  students.  He  was 
ready  to  recall  St.  Francis  Xavier  from  distant  India  to  send  relief  to 
the  North.  Of  his  first  nine  companions  he  gave  five  to  Germany. 
Nay,  he  ordered  his  children,  wheresoever  scattered  over  the  face  of 
the  earth,  to  say  a  Mass  every  month  for  the  Northern  countries.  Let 
us  not  accordinglv,  fall  below  the  lofty  thoughts  of  so  great  a 
Father."  '' 

An  incident  occurring  in  1845  is  recorded  by  Father  Helias  in 
terms  that  reveal  the  disappointment  of  which  it  was  the  occasion. 
Father  Van  de  Velde,  on  his  return  from  Europe  in  that  year,  brought 
with  him  a  great  quantity  of  altar  furniture  for  the  needy  mxissions 
of  the  Vice-Province.  Father  Helias  was  counting  on  his  share  of 
the  treasure  and  already  in  anticipation  saw  his  poor  mission  chapels 
decently  provided  with  all  the  accessories  of  divine  service.  But  the 
steamer  bearing  the  precious  cargo,  when  almost  in  sight  of  St.  Louis, 
unhappily  caught  fire  and  sank,  a  complete  wreck.  Nothing  of  Father 
Van  de  Velde's  shipment  appears  to  have  been  saved.  To  Father 
Helias  the  accident  proved  a  real  blow,  retarding  seriously  as  it  did 
the  progress  of  his  parishes  by  depriving  them  of  sorely  needed  equip- 
ment for  the  proper  celebration  of  Mass  and  other  sacred  functions."^ 


51  Historia  WestphaUae.  p.  37.  A  letter  from  Father  Helias,  dated  Jefferson  City,  Mo., 
Jan.  6,  1845,  to  the  Leopoldine  Association  of  Vienna  gives  an  interesting  account  of  the 
progress  of  Catholicity  in  Central  Missouri,  (Berichte  <ier  Leopoldinen  Siiftuno,  19:66-76, 
1846).  Considerable  light  is  thrown  on  Fatlier  Helias's  early  struggles  by  his  account- 
books,  which  he  kept  with  painstaking  accuracy  and  neatness.  For  the  first  eight  years  the 
honoraria  in  the  shape  of  baptismal  and  marriage  offerings,  mass-stipends  etc.  which  he 
received  from  the  congregations  under  his  care,  amounted  to  the  munificent  sum  of  $184. 
In  1844  he  received  from  his  parishioners  $90,  the  first  money  which  they  contributed 
directly  to  his  support.  "From  the  beginning  the  Congregation  promised  to  pay  $200.00  as 
annuities,  but  could  never  give  it."  In  his  first  year  at  New  Westphalia,  1838,  his  income 
amounted  to  $725.12%,  of  which  sum  $10.00  came  from  Mother  Duchesne,  Superioress  of 
the  Religious  of  the  Sacred  Heart,  and  the  rest  from  the  estate  of  Bishop  Barrett  of  Liege 
who  had  remembered  the  Jesuic  Missions  of  Missouri  in  his  will.  Beginning  with  1839  he 
received  almost  annually  generous  donations  from  his  family  in  Belgium,  while  occasional 
appropriations  from  the  Lyons  Association  for  the  Propaeation  of  the  Faith  as  also  from 
the  Austrian  or  Leopoldine  Association  helped  towards  the  financing  of  his  numerous  parishes 
and  stations.  Sometimes  money  would  be  received  for  some  specific  purpose  as  this  under 
date  Feb.  16,  1841,  "Thro  P.  J.  Vcvhaegcn  for  an  expedition  to  Lexington,  where  I  lost  my 
horse.    $20." 

62  Historia   WestphaUae,   p.    37. 


174  REV.  G.  J.  GARRAGHAN,  SJ. 

The  year  1844  was  a  calamitous  one  for  Father  Helias.  The 
Missouri  river  flood  of  that  year,  the  greatest  in  the  history  of  the 
river,  followed  by  a  protracted  drought,  brought  widespread  sickness 
in  its  wake.^^  There  was  no  house  without  its  patient,  and  in  most 
houses  all  the  inmates  were  down  with  disease  at  the  same  time.  In 
one  dwelling  which  he  visited,  Father  Helias  found  no  fewer  than 
twenty  persons  in  the  last  stages  of  disease.  The  one  compensating 
circumstance  was  that  it  was  a  season  of  divine  grace  for  many  of  the 
victims,  who  found  their  way  back  to  God's  friendship  as  the  shadows 
of  death  crept  upon  them.  Father  Helias  himself  was  not  to  escape 
the  consequence  of  the  great  physical  strain  and  constant  exposure  to 
infection  put  upon  him  by  the  exercise  of  his  ministry  at  this  critical 
time.  His  health  broke  down  and  he  began  to  waste  away,  his  skin, 
as  he  expressed  it  in  Scriptural  phrase,  cleaving  to  his  bone.  The 
doctors  could  do  nothing  for  him  and  despaired  of  his  recovery.  And 
yet,  he  passed  through  the  crisis,  regained  his  strength  and  was  able 
in  time  to  take  up  again  his  burden  of  parochial  missionary  duties. 
The  next  year,  1845,  he  was  repeating  his  experience  of  the  past  year, 
wearing  himself  out  with  attendance  on  the  sick  and  running  every 
risk  of  infection.  A  second  collapse  followed  and  the  Father  lay  on 
what  seem.ed  from  every  human  outlook  his  bed  of  death.  The  most 
skillful  physicians  in  the  county  pronounced  him  beyond  reach  of 
medical  aid.  For  some  days  he  lay  in  a  coma,  a  cold  sweat  bathing 
his  forehead  and  the  extremities  of  his  body  stiff  with  the  icy  rigors 
of  approaching  dissolution.  Funeral  arrangements  began  to  be  made 
and  the  parishes  were  notified  to  send  their  quota  of  pall-bearers.  But 
at  the  last  moment  the  skill  of  a  worthy  widow,  Gertrude  Evens  by 
name,  saved  the  priest's  life.  She  succeeded  in  forcing  a  long  reed 
tube  between  his  firmly  clenched  teeth,  with  the  result  that  some  needed 
medicine  v.^as  successfully  administered.  He  rallied,  grew  steadily 
stronger  and  in  a  short  wliile  was  again  performing  his  customary 
round  of  labors. 

But  the  health  of  Father  Helias  was  at  best  a  precarious  thing, 
liable  to  break  utterly  at  any  time  under  the  severe  physical  and  mental 
strain  he  was  put  to  in  the  exercise  of  his  ministry.  And  still  he  kept 
at  his  post,  declining  the  offer  made  by  his  Superior  to  allow  him  to 
return  to  Belgium.  The  minutes  of  the  meeting  on  April  16,  1846, 
of  the  consultorial  board  of  the  Vice?Province  of  Missouri,  contain 
this  item:  "Father  Helias  declines  to  return  to  Belgium,  desiring  to 
consummate  the  sacrifice  of  his  health  and  life.  Let  him  then  remain 
where  he  is."  However,  Father  Helias's  Superiors  determined  now  to 
send  him  an  assistant-priest,  a  step  that  would  have  been  taken  earlier, 
had  the  very  meagre  personnel  of  the  Vice-Province  permitted. 
Accordingly  on  December  8,  1846,  Father  Helias  was  joined  at  the 
little  Jesuit  residence  in  Haarville,  Cole  County,  by  Father  James 
Cotting,  a  Swiss,  v.^ho  had  been  employed  in  the  Vice-Province  in 
various  parochial  charges  since  his  arrival  in  Missouri  in  1840.     He 


53  Barns,   Commonwealth   of  Missouri,   St.   Louis,   1877,  has  an  account  of  the  Missouri- 
river   rise   of    1844. 


THE  MISSION  OF  CENTRAL  MISSOURI  175 

was  a  man  of  robust  health,  wth  energy  and  zeal  to  match,  in  Father 
Helias's  own  words,  "an  exceeding  zealous  and  active  young  mis- 
sionary." Father  Helias  found  him  an  admirable  companion  and,  as 
he  records,  was  cheered  up  more  than  words  can  tell  by  his  kind  and 
sympathetic  charity  and  the  efficient  service  he  rendered  in  the  minis- 
try. From  June  up  to  the  arrival  of  Father  Cotting  in  December, 
Father  Helias  had  been  subject  to  a  chonic  and  troublesome  fever, 
but  on  the  arrival  of  his  companion,  the  fever  disappeared  and  thence- 
forth he  enjoyed  the  best  of  health.  ^* 

Even  prior  to  the  arrival  of  Father  Cotting,  Father  HeHas  had 
begun  to  enjoy  some  measure  of  relief,  when,  in  1848,  the  parishes 
of  Jefferson  City  and  Moniteau  were  taken  over  by  a  secular  priest, 
the  Reverend  James  Murphy,  according  to  an  agreement  entered  into 
between  Bishop  Kenrick  of  St.  Louis  and  Father  Van  de  Velde,  the 
Jesuit  Vice-Provincial.  With  Father  Cotting  now  at  hand  to  share 
his  labors,  the  position  of  the  pioneer  miissionary  was  vastly  improved. 
Semper  et  perpetuus  in  equo  mobilis,  "forever  moving  about  on  horse- 
back," is  the  descriptive  detail  with  which  Father  Helias  seeeks  to 
picture  the  kind  of  man  he  had  for  assistant.  Father  Cotting  on  his 
arrival  immediately  won  the  favor  of  the  parishioners  of  St.  Joseph 
in  Westphalia  by  at  once  pushing  forward  the  building  of  the  new 
stone  church  which  they  had  already  begun  at  the  instance  of  Father 
Helias.  The  corner-stone  of  the  church  was  laid  on  March  19,  1848, 
with  considerable  ceremony.  The  weather  was  superb  and  a  great 
throng  of  people.  Catholic  and  non-Catholic,  gathered  for  the  occasion. 
Some  IMexican  cannon,  trophies  fresh  from  the  siege  of  Sacramento 
in  the  Mexican  war,  broke  the  slumbers  of  the  townsfolk  at  early  dawn 
with  their  jubilant  booming.  Services  were  held  in  the  old  church 
from  which  there  was  a  procession  to  the  site  of  the  new  edifice, 
vvrhere  Father  Helias  blessed  the  corner-stone  with  appropriate  cere- 
mony. ^^ 

A  sort  of  anti-clerical  faction,  dubbed  the  Latinians  from  the 
alleged  circumstance  of  their  having  studied  Latin  in  their  native  coun- 
try, was  found  among  the  German  Catholics  of  Westphalia.  They 
were  the  same  faction,  it  appears,  who  had  fomented  the  opposition 
to  Father  Helias  in  1842,  which  resulted  in  the  temporary  closing  of 
the  parish  church.  Now  their  efforts  were  directed  against  Father 
Cotting,  whose  authority  they  sought  to  undermine  by  calumny  and 
abuse.  Unfortunately,  some  unguarded  statements  of  the  priest,  who 
was  quick-tempered  and  frank  of  speech,  were  eagerly  seized  on  by 
his  enemies  and  turned  to  his  disadvantage.  A  riotous  disturbance 
which  occurred  in  Westphalia  on  February  2,  1848,  was  laid  to  his 
charge.  A  law-suit  followed  at  Jefferson  City  in  which  the  Father 
appeared  as  defendant.  The  suit  went  against  him  and  only  the  inter- 
vention of  Father  Helias  with  some  of  the  public  officials  saved  Father 


54  Historia   Westphaliae,  p.   52. 

55  Historia  Westphaliae,  p.  61.  Father  Cotting  appears  to  have  resided  at  Taos  with 
Father  Helias  for  the  greater  part  of  his  stay  in  Central  Missouri.  It  was  not  until  the 
pastorate  of  Father  Ehrensberger  that  Westphalia  again  assumed  the  status  of  an  independent 
Residence.  ..^^,. -^-i 


176  REV.  G.  J.  GARRAGHAN,  S.J. 

Cotting  from  the  payment  of  a  heavy  fine.  Father  Cotting  was  there- 
upon removed  by  his  Superior  from  Westphalia,  to  which  he  bade 
farewell,  January  18,  1849.  His  connection  with  the  Missouri  Vice- 
Province  ceased  at  the  same  time  and  he  spent  the  remainder  of  his 
days  a  member  of  the  Maryland  Province  of  his  Order.  ^^ 

Father  Cotting's  place  at  Westphalia  was  filled  by  Father  Andrew 
Ehrensberger,  a  Bavarian,  one  of  the  exiled  German  Jesuits  who  found 
a  home  in  the  Vice-Province  of  Missouri  in  1848.  Father  Ehrensberger 
took  up  his  residence  at  Westphalia  on  November  17  of  that  year. 
From  this  time  forward  there  were  two  independent  residences  in 
Central  Missuri,  Westphalia  and  Taos.  Father  Ehrensberger  gave 
much  of  his  time  and  attention  to  the  little  Bavarian  settlement  at 
Richfountain.^^  Some  little  skill  which  he  possessed  as  a  painter  he 
turned  to  good  account  by  decorating  the  parish  church.  Father  Helias's 
estimate  of  Father  Ehrensberger's  capabilities  as  a  pastor  of  souls 
was  high.  He  calls  him  a  "capital  preacher,"  optinnis  concionator, 
and  sums  up  his  record  as  a  pastor  of  Westphalia  in  the  words,  "that 
redoubtable  companion  of  Christ  has  so  acquitted  himself  that  no  one 
can  speak  ill  of  him  without  untruth."  Father  Ehrensberger  left  West- 
phalia in  1851  to  take  up  the  duties  of  a  professor  in  St.  Xavier's  Col- 
lege, Cincinnati.  He  was  subsequently  recalled  to  Germany  where  he 
achieved  distinction  as  a  missionary  and  preacher.®^ 

Father  Ehrenberger  was*  succeeded  as  Superior  of  the  Westphalia 
Residence  by  Father  Kalcher  of  the  Austrian  Province.  Father  Helias 
syles  him  "an  excellent  operarius.^'  Thenceforward  the  line  of  Supe- 
riors at  Westphalia  down  to  the  period  of  the  Civil  War,  includes  the 
names  of  Father  Joseph  Brunner,  Anthony  Eysvogels  and  John  Baptist 
Goeldlin.  Other  Fathers  attached  to  the  residence  as  assistants  during 
the  same  years  were  James  Busschots,  Joseph  Weber,  James  Bruhl, 
John  Schult/  William  Niederkorn  and  Henry  Van  Mierlo,  while  aiding 
the  Fathers  in  the  domestic  concerns  of  the  house  were  the  lay-brothers 
Sebastian  Schlienger,  Caspar  Wohler,  Josepb  Prasneg,  Wenceslaus 
Kossnar,  Daniel  Kochendorfer  and  Michael  Schmidt. 

IV.     Growth  of  the  Parishes 

During  the  ten  or  fifteen  years  that  preceded  the  opening  of  the 
Civil  War  the  Mission  of  Central  Missouri  prospered  in  every  way. 
We  shall  touch  briefly  on  the  course  of  events  in  the  more  important 
of  the  parishes  during  that  period. 

The  stiieple  of  the  new  stone  church  of  St.  Joseph  in  Westphalia 
was  not  fir.ished  until  some  years  later  than  the  dedication  of  the 
church,  a  circumstance  which  seemed  tot  lend  point,  according  to 
the  author  of  the  "Annual  Letters,"  to  the  Latin  inscription  over  the 
church  door,  placed  there  by  the  architect. 


58  Historia    Westphaliae,   p.    58. 

67  He  "helped  greatly  to  render  the  Mission  of  the  Sacred  Heart  settled  b^  his  Bavarian 
countrymen  a  model  mission  by  reason  of  the  piety  and  fervor  which  distinguish  it  from  all 
others." 

68  Father  Ehrensberger  returned  to  Westphalia  as  Superior  in  1852,  remaining  there, 
however,   not  more   than  a  year. 


THE  MISSION  OF  CENTRAL  MISSOURI  177 

Concordia  res  crescnnt  discordia  dilabnntur. 
Happily  the  mischief-making  tendencies  of  a  part  of  the  congregation 
during  the  early  period  of  its  history  had  been  corrected,  so  that  Father 
Goeldlin,  Superior  of  the  Westphalia  Residence,  could  write  in  1862 : 
"The  spirit  of  the  people  is  in  general,  good.  They  have  learned  that 
in  annoying  and  contradicting  their  priests  there  is  neither  peace  nor 
the  blessing  of  God."  "^^ 

Four  miles  to  the  north  of  Westphalia  was  the  church  of  the 
Immaculate  Conception  at  Loose  Creek.  The  name  Loose  is  usually  ex- 
plained as  a  corruption  of  the  French  Pours,  bear.*'*'  The  parish  was 
composed  partly  of  German  Rhinelanders  and  partly  of  Creoles,  which 
latter  element,  however,  appeared  to  display  no  very  active  interest  in 
the  affairs  of  the  congregation.  From  1851  on.  Loose  Creek  had  its 
Sunday  Mass  by  one  of  the  Fathers  from  Westphaha.  1853  and  1854 
were  cholera  years,  the  epidemic  finding  its  way  into  the  interior  of 
Missouri.  Among  the  Irish  laborers  employed  in  the  neighborhood 
of  Loose  Creek  on  the  construction  of  the  Missouri  Pacific  Railroad, 
there  were  numerous  cases  of  the  dreaded  disease.  These  were  attended 
to  by  the  Westphalia  pastors,  not  without  difficulty,  as  the  latter  were 
hard  pressed  to  care  for  the  numerous  cholera  patients  in  Westphalia 
itself.  In  recognition  of  the  charitable  services  of  the  Fathers,  the 
Irish  laborers  on  the  Missouri  Pacific  contributed  generously  in  1855 
to  the  interior  decoration  of  the  Loose  Creek  church,  besides  donating 
the  two  side  altars  of  St.  Joseph  and  our  Blessed  Lady. 

At  Richfountain,  some  five  or  six  miles  southeast  of  Westphalia, 
the  little  frame  church  of  the  Sacred  Heart,  built  in  1840,  was  enlarged 
in  1854  to  the  dimensions  75  by  24  feet  and  topped  off  with  a  steeple. 
The  village  physician,  a  converted  Lutheran,  composed  a  "chrono- 
graphus"  for  the  church-bell,  which  was  consecrated  to  the  Immaculate 
Conception  of  the  Virgin  Mother  in  memory  of  the  solemn  promulga- 
tion of  that  doctrine  by  Pius  IX  in  1854.*^^ 

In  1849,  when  the  cholera  was  at  its  height,  the  congregation  of 
the  Sacred  Heart  vowed  an  annual  exposition  and  adoration  of  the 
Blessed  Sacrament  for  ten  hours.  Fveryone  in  the  parish  escaped  un- 
harmed from  the  scourge.  Accordingly,  every  year  on  the  Sunday 
within  the  Octave  of  the  Feast  of  the  Sacred  Heart,  the  people  were 
wont  to  fulfill  their  vow  with  great  dveotion.  Years  after,  when  cholera 
again  broke  out  in  the  state,  no  case  was  reported  from  Richfountain, 
an  indication,  as  the  author  of  the  "Annual  Letters"  observes,  of  how 


59  Missio  Missoiiriensis  centralis  comprehcndens  Comitatus  Oxage,  Cole.  Miller,  Maries 
1852-1862.  (Mc).  The  author  is  appirently  Father  John  Goeldlin,  Superior  of  the  Westphalia 
Residence  during  the  period  1857-1872.  The  present  brief  summary  of  the  course  of  events 
in  the  central  Missouri  parishes  during  the  decade  or  so  of  years  immediately  prior  to  the 
beginning  of  the  Civil   War  is  based  largely   on  this   source. 

60  See  note  17,  supra  for  list  of  families  in  Loose  Creek,  April  1,  1839.  showing  the 
Creole  element  in  the  majority  at  this  period.     The  German  settlers  came  in  later. 

origin  of  the  name  cf.  note   47,  page   13. 

61  Sacrati  Dotnini  Cordis   quae   nomine  gaudct 

Ad  ditis  static   pnrvula   fontis   apuax 
Campanam   hancce,   Maria   tibi,   quo    consccrat    anno 

Quod   pia    credidcrat.    credere   jussa   fuit: 
Peccati  exsortem  solam   Te  protoparentem 

Conceptam  patris  Consilio  esse  Dei.   .  . 


178  REV.  G.  J.  GARRAGHAN,  S.J. 

pleasing  to  the  Lord  was  the  pious  faith  of  the  congregation.  Another 
instance  of  the  piety  of  the  parishioners  of  Richfountain  was  the  an- 
nual Solemn  High  Mass  for  a  successful  harvest.  The  Mass  stipend 
was  made  up  by  small  contributions  from  the  farmers.  It  is  related 
that  one  of  their  number  ridiculed  the  idea  of  a  collection  taken  up 
for  this  purpose  and  refused  to  contribute,  saying  jocosely  that  he 
would  share  in  the  blessings  showered  on  his  neighbors'  crops.  The 
harvest  of  this  season  surpassed  expectation.  The  skeptic's  wheat, 
cut  and  stacked  to  a  great  height  in  his  field,  made  his  heart  rejoice. 
But  one  day,  on  a  sudden,  a  storm  came  up  and  scattered  his  wheat 
far  and  wide,  leaving  nothing  of  the  splendid  crop  except  the  straw. 
At  the  same  time,  the  wheat  in  the  adjoining  fields  lay  untouched. 
The  lesson  was  not  lost  on  the  light-minded  farmer.  Thereafter,  he 
came  forward  every  year  unsolicited  with  a  generous  contribution  for 
the  Harvest  Mass. 

Though  poorer  in  a  material  sense  than  were  the  other  parishes 
of  the  Mission,  Richfountain  surpassed  them  in  its  zeal  for  Catholic 
education.  The  old  school  becoming  too  small  for  the  needs  of  the 
parish,  a  new  one  of  stone,  35  by  25  feet,  was  built  in  1858  close  to 
the  church.  Shortly  after  the  erection  of  the  school-house,  the  prop- 
erty on  which  it  stood  was  claimed  by  a  disaffected  Catholic  who  pro- 
posed, however,  to  leave  it  in  the  hands  of  the  parish  on  condition  that 
the  new  building  be  used  as  a  public  school.  Though  the  claimant 
found  many  to  stand  by  him,  most  of  the  parishioners  rejected  the 
proposal  indignantly  and  fought  the  case  in  court,  with  the  result  that 
both  school  building  and  property  were  saved  to  the  parish.  The 
litigation,  however,  caused  a  slight  rift  in  the  harmony  that  generally 
obtained  among  the  Richfountain  Catholics,  while  for  years  after  the 
debt  incurred  by  the  erection  of  the  new  school-house  lay  as  a  heavy 
burden  on  the  hundred  families  that  made  up  the  congregation. 

Fifteen  miles  southwest  of  Westphalia,  near  a  bend  in  the  Osage 
river,  was  the  church  of  St.  Thomas  the  Apostle.  Though  situated  in 
Cole  County  the  limits  of  the  parish  extended  for  some  miles  into  the 
neighboring  Osage  and  Miller  Counties.  In  1844  when  the  first  log- 
chapel  was  built,  the  families  numbered  only  seven.  This  nmnber  had 
trebled  in  1854,  when  a  frame  church,  30  by  26  feet,  was  put  up,  the 
old  church  being  utilized  as  a  presbytery.  But  the  location  of  the 
church  proved  unsatisfactory,  for  the  only  approach  tto  it  lay  through 
the  property  of  an  ill-humored  farmer,  who  threatened  all  the  rigors 
of  the  law  against  the  church-goers.  Hence  both  church-building  and 
presbyter}'-  were  moved  in  1856  to  a  more  accessible  site,  where  a 
settlement  named  St.  Thomas  was  gradually  formed.  In  1860  the 
parish  counted  no  more  than  thirty-five  families,  many  of  the  former 
parishioners  having  moved  down  to  Miller  County  where  fertile  land 
was  in  abundance.^^ 

Ten  miles  south  of  Westphalia  was  a  settlement  originally  known 
as  St.  Boniface,  from  the  name  of  the  parish-church,  and  later  as 
Koeltztown,  from  the  name  of  the  chief  property-owner  of  the  locality. 


62  Supra,  note  46. 


THE  MISSION  OF  CENTRAL  MISSOURI  179 

In  1856  the  sale  of  public  lands  to  the  south  of  Westphalia  at  attrac- 
tively low  prices  induced  many  of  the  parishioners  of  St.  Joseph  to 
move  in  that  direction.  A  Protestant  lady,  Mrs.  Koeltz,  who  had  pur- 
chased several  thousand  acres  of  land  in  the  locality  in  question,  con- 
ceived the  idea  that  the  best  means  of  attracting  settlers  would  be  the 
erection  of  a  Catholic  church.  She  accordingly  offered  ten  acres  of 
land  for  this  purpose  and,  besides,  promised  to  contribute  generously 
to  the  building-fund.  In  1857  Father  Goeldlin,  then  Superior  at  West- 
phalia, was  invited  to  come  down  to  the  new  settlement  to  superintend 
the  construction  of  the  proposed  church.  However,  the  Father  was 
under  strict  orders  from  the  Vice-Provincial  to  open  no  more  stations 
and  wished,  moreover,  first  to  see  the  site  offered  for  the  church,  as 
an  imprudent  choice  of  location  had  just  made  it  necessary  to  move 
the  church  of  St.  Thomas  to  another  place  at  a  considerable  outlay  of 
money.  But  the  promoters  of  the  new  church  at  Koelztown  were  im- 
patient of  delay  and  sent  a  delegation  to  Archbishop  Kenrick  of  St. 
Louis  to  offer  him  the  church  property,  which  he  accepted.  Founda- 
tions for  an  elaborate  stone  edifice  which  was  to  eclipse  St.  Joseph's 
in  Westphalia  were  immediately  laid  and  in  July  1858,  Father  Goeldlin, 
at  Archbishop  Kenrick's  request,  laid  the  corner-stone.  However,  a 
young  carpenter,  who  had  ventured  to  play  the  role  of  achitect  of 
the  new  church,  finding  himself  incompetent  to  prosecute  his  task, 
made  off  with  a  considerable  part  of  the  building  fund.  The  original 
Ian  was  thcreuon  discontinued  and  a  modest  frame  church  erected, 
more  in  keeping  with  the  humble  circumstances  of  the  settlers. 

The  difficulty  of  securing  a  pastor  for  the  new  church  had  now  to 
be  met.  The  Archbishop  of  St.  Louis  had  no  one  to  send.  The  Jesuits 
were  again  petitioned  to  assume  charge  of  the  station,  but  had  to 
decline.  However,  an  arrangement  was  made  between  Archbishop 
Kenrick  and  Father  Coosemans,  the  Jesuit  Vice-Provincial,  by  which 
Koeltztown  was  to  be  attended  from  Westhalia  until  a  diocesan  priest 
could  be  found  for  the  post.  Accordingly,  beginning  with  June  1861, 
the  place  began  to  be  visited  by  one  of  the  Westphalia  Fathers  every 
second  Sunday  of  the  month."* 

Twenty-three  miles  south  of  Westphalia  in  Maries"  County  was 
the  town  of  Vienna,  which  could  boast  its  own  Catholic  church,  St. 
Mary's.  In  the  beginning  of  the  fifties,  Vienna  was  a  wilderness.  A 
widely  advertised  sale  of  public  lands  at  a  low  figure  attracted  settlers 
to  the  locality,  among  them  a  number  of  Irish  Catholic  families  from 
the  cities.  These  were  soon  planning  to  secure  to  themselves  the  bless- 
ing of  a  church  and  pastor.  As  the  settlers  were  scattered  over  a  con- 
siderable strech  of  territory,  two  stations  were  formed  for  their  accom- 
modation. The  settlers  in  the  town  and  its  immediate  vicinity  were 
the  first  of  the  two  groups  to  build  a  church,  which  was  named  St. 
Mary's.  The  second  station,  eight  miles  distant  from  St.  Mary's,  was 
after  1862  visited  every  two  months  from  Westphalia.  The  neat  little 
St.  Mary's  church,  a  frame  structure  forty  feet  long,  was  attended  by 
about  thirtv-five  famiilies.     Father  Goeldlin  remarks  in  the  "Annual 


63  "Koeltztown  was  named  after  the  first   merchant,   August   Koeltz."    History  of  Mont- 
teau  etc.   Counties,   p.     . 


180  REV.  G.  J.  GARRAGHAN,  SJ. 

Letters"  that  when  a  new  station  is  formed,  all  things  have,  so  to 
speak,  to  be  created  anew.  Not  only  does  lack  of  money  retard  the 
work,  but  the  parishioners,  however  devoutly  they  may  have  lived  in 
the  cities,  are  not  easily  brought  to  put  up  with  the  inconvenience  of 
bad  roads.  The  parishioners  of  Vienna,  continues  the  Father,  are 
chiefly  Irish  who  give  promise  of  becoming  not  less  fervent  than  the 
rest  of  their  countrymen,  nor  less  generous,  provided  Heaven  blesses 
their  efforts  and  brings  their  good  intentions  to  fruition.  ^* 

Towards  the  close  of  1861,  the  Jesuit  pastors  assumed  charge  of 
another  station,  about  sixteen  miles  east  of  Westphalia,  known  as  St. 
Isidore's,  where  a  group  of  French  settlers  had  put  up  a  little  church. 
The  site  had  been  chosen  and  the  building  begim  by  the  settlers  on 
their  own  initiative  and  without  consulting  the  Fathers  of  Westphalia. 
Unfortunately  the  location  of  the  church  was  a  poor  one.  Moreover, 
the  church  was  destitute  of  proper  furniture  and  vestments,  while 
the  Annual  Letters  note,  "it  will  require  great  zeal  and  labor  and  a 
considerable  measure  of  divine  grace  to  realize  any  fruit."  About  the 
same  time  that  St.  Isidore's  was  taken  in  charge,  two  additional  sta- 
tions, one  six  and  the  other  about  twelve  miles  south  of  St.  Isidore's, 
were  started  and  attended  from  Loose  Creek.  ^' 

At  Taos,  where  Father  Helias  resided  ever  since  his  withdrawal 
from  Westphalia  in  1842,  he  had  the  satisfaction  of  seeing  his  parish 
of  St.  Francis  Xavier  grow  steadily  in  loyalty  to  its  pastor  and  regard 
for  ecclesiastical  authority.  The  old  attempt  at  schism  on  the  part  of 
a  small  but  agrressive  faction  which  had  provoked  warning  letters  to 
the  congregation  from  Bishop  Rosati  and  his  successor,  Bishop  Ken- 
rick,  were  no  longer  renewed.  The  material  condition  of  the  colonists 
likewise  went  on  improving.  Many  of  them  who  had  enlisted  in  the 
Mexican  War  shared  in  the  bounty  of  the  Government,  which  settled 
a  quarter-section  of  land  on  each  of  the  volunteers  when  they  were 
discharged  from  service  at  the  end  of  the  war.  The  arrival  in  the 
autumn  of  1847  of  a  party  of  fifty  Belgian  emigrants  from  the  neigh- 
borhood of  Ghent,  who  came  highly  recommended  by  M.  Beaulieu, 
Belgian  Minister  in  Washington,  boded  v/ell  for  the  future  of  the 
parish.  They  had  probably  been  attracted  to  Central  Missouri  by  a 
report  published  at  Brussels  by  the  Baron  Van  der  Straten-Pantholz, 
Secretary  of  the  Belgian  Legation  at  Washington.  The  Baron  made 
a  trip  through  Osage  and  Cole  Counties  in  1845  to  ascertain  by  per- 

64  Conard,  Cyclopedia  of  the  History  of  Missouri  and  History  of  Moniteau  etc.  Counties 
have  brief  accounts  of  Vienna.  Among  the  first  Catholic  settlers  were  Mr.  Felkner,  Ihomas 
and  Dennis  Fennessy  and  Michael  Owen.     The  first  church  was  built  as  early  as  1859. 

65  The  church  property  at  St.  Isidore,  near  Linn,  a  tract  of  three  and  a  quarter  acres, 
(S.W.  14  of  N.E.  14  of  Section  33,  Tnp.  44,  Range  8,  W.)r  was  conveyed  February  18.  I860, 
by  Irene  Curtit  to  the  Jesuit  Father  for  $25.00.  The  church  erected  by  the  French  was  of 
logs.  The  parish  of  Maria  Hilf,  Mary  Help  of  the  Christians,  near  Isbell  station  on  the 
Missouri  Pacific  R.  R.  some  fifteen  miles  north  of  Westphalia  was  organized  m  1862  by 
Father  Buschotts,  S.J.  The  church  property,  two  acres,  (Sections  2  and  11,  Tnp.  44,  Range  9), 
was  acquired  May  26,  1873.  .      ,„,.     tj  .i.,, 

St.  Ignatius's  parish,  Bailev's  Creek,  was  established  by  Father  Buschotts  m  1858.  l-ather 
Verhaegen,  visiting  the  place  the  fall  of  1837,  found  there  some  ten  or  twelve  famihes,  all 
Americans.  (Verhaegen  a  Rosati,  Nov.  17,  1837).  Th  church  property,  six  acres,_  (N.W.  % 
of  S.W.  Vz  of  Section  22,  Twp.  44,  Range  7  W.),  was  acquired  for  a  consideration  of  live 
dollars,  June  23,  1859,  from  Peter  and  Catherine  Jordan.  A  log  church  was  built  in  1859. 
Bailey's   Creek   is   fifteen  miles   northeast  of  Westphalia.  . 

St.  George's  parish  in  Linn,  the  countv-seat  of  Osage  County,  was  organized  by  i-ather 
Goeldlin  in   1867. 


THE  MISSION  OF  CENTRAL  MISSOURI  181 

sonal  observation  the  prospects  it  held  out  to  Belgium  emigrants.  Clad 
in  a  heavy  buffalo-robe,  for  it  was  the  depth  of  winter,  and  accom- 
panied by  Father  Helias  who  was  similarly  protected,  he  visited  the 
various  stations  of  the  mission,  entering  the  farm-bouses  and  chatting 
pleasantly  with  the  occupants  on  the  success,  or  perhaps  the  lack  of  it, 
that  had  attended  their  efforts.  Much  useful  information  was  in  this 
way  gleaned  for  the  benefit  of  such  of  his  countrymen  as  might  care 
to  try  their  fortune  in  the  New  World.''®  The  actual  arrival  in  Cole 
County  in  1847  of  the  party  of  Belgian  emigrants  above  referred  to 
gladdened  the  heart  of  Father  Helias. 

"Mr.  Pierre  Dirckx,  an  energetic,  intelligent  and  very  religious 
young  man,  acts  as  agent  for  the  emigrants  and  shows  me  great  con- 
sideration. So  far  our  countrymen  have  escaped  the  bilious  fever  of 
this  country,  a  sort  of  Polders  fever,  but  more  acute  and  painful. 

The  Belgian  farmers  make  themselves  favorably  known  in  Missouri 
as  everywhere  else  by  their  industry,  methodical  habits,  perseverance, 
love  of  hard  work  and  incomparable  neatness.  An  air  of  prosperity 
hangs  over  their  places  which  might  serve  as  model  farms  for  all  the 
emigrants.  When  I  ask  our  Flemings  how  they  are  satisfied  here,  they 
answer  that  "they  are  as  happy  as  King  Leopold  on  his  throne". 

I  am  delighted  with  the  new  parishioners ;  they  are  good  Catholics 
and  always  ready  to  render  me  a  service.  Mr.  Pierre  Dirckx.  my 
nearest  neighbor,  is  a  constant  visitor  at  the  presbytery  and  shows  me 
every  attention.  Together  with  his  partner,  Mr.  Charles  Beckaert.  he 
runs  a  successful  farm  of  which  he  is  the  owner  and  which  yields  him 
a  handsome  income.  Their  hired  men  Edouard  Van  Voeren  Frangois 
Steippens,  Frangois  Goessens,  etc.,  are  mostly  Belgians.  These  young 
fellows  are  all  equipped  with  trades,  not  only  useful  but  highly  lucra- 
tive in  a  country  like  this  which  has  just  been  thrown  open  to  civiliza- 
tion. For  example,  Frangois  Goessens  is  an  excellent  maker  of  wooden 
shoes.  People  come  from  twenty  miles  around  to  fit  themselves  out  at 
his  shop.  I  have  known  him  to  sell  as  many  as  five  hundred  sabots  in 
a  single  day.  It's  a  smooth  business  for  wood  here  costs  nothing  or 
almost  nothing.  ^7 

We  may  conclude  our  account  of  Father  Helias  and  his  ministry 
at  Taos  by  citing  the  words  in  which  he  pictures  the  condition  of  the 
parish  in  the  decade  immediately  preceding  the  Civil  War. 

"While  in  so  many  localities  both  of  the  Old  and  New  World,  cor- 
ruption, the  fruit  of  wicked  doctrines,  makes  incessant  headway,  the 
moral  condition  of  our  settlement  recalls  the  beautiful  days  of  the 
primitive  church.  Here  one  may  without  the  sl'ghtest  risk,  go  away 
from  his  house,  leaving  the  doors  right  open.  You  need  have  no  fear 
of  theft  or  trespassing  of  any  kind.  Irreligious  or  licentious  publications 
fail  to  reach  our  excellent  people.  Libertinism  is  unknown:  God's  name 
is  not,  as  elsewhere,  the  object  of  profanity.  My  priestly  heart  experiences 
a  joy  ever  new  in  seeing  our  churches  crowded  on  Sundays  and  feast- 
days,  with  throngs  of  faithful  souls  who  emulate  one  another  in  singing 
the  praises  of  the  Lord."  "^s 

66  Historia    Westphaliae,    p.    47. 

67  Lebrocquy,   Vie  du  P.  Helias,  p.   254. 

68  The  "Mission  of  Central  Missouri,"  as  described  in  the  Annual  Letters,  (1853-1862), 
had  an  area  of  2500  square  miles  lying  between  the  Missouri,  Osage  and  Gasconade  Rivers 
and  a  line  fifty  miles  south.  It  took  in  all  of  Osage  County  and  part  of  Maries,  Miller  and 
Cole  Counties.  The  Catholic  population  numbered  three  thousand.  The  Residence  of  St. 
Francis  Xavier  at  Taos,  with  its  dependent  stations,  lay  outside  the  limits  9f  the  "Mission 
of  Central  Missouri"  proper,  the  headquarters  of  which  were  at  Westphalia.  Here  there 
were  generally  three  Fathers  attached  tothe  Residence,  a  fourth  being  added  in  1860.  At  a 
later  period,  Richfountain,  Loose  Creek  and  Linn  had  resident  Jesuit  pastors,  who,  however, 
remained  under  the  authority  of  the  Westphalia  Superior,  whom  they  were  required  to  visit 
personally  once  a  week. 


182  REV.  G.  J.  GARRAGHAN,  SJ. 

Thus  did  the  course  of  events  in  the  Jesuit  parishes  of  Central 
Missouri  run  on  calmly  down  to  the  dark  days  of  the  Civil  War,  when 
they  were  made  to  face  the  invasion  of  political  passion  and  strife. 
Father  Helias's  Historia  Westphaliae  ends  about  1861  with  the  fervent 
apostrophe : 

"O  Ferdinand,  why  so  dumb?  Everything  proceeds  A.  M.  D.  G. 
and  without  change,  as  from  the  beginning.  Why  therefore  should  I 
repeat?  Of  one  thing,  however,  I  must  make  mention  A.  M.  D.  G.,  to 
wit,  the  singular  favor  wrought  by  St.  Francis  Xavier.  who  cured  sud- 
denly my  friend  and  guest,  Charles  Louis  Bekaert,  a  settler  of  sixty 
years,  of  a  cancer  which  had  fairly  eaten  through  his  hand,  and  besides, 
freed  me  in  an  instant  of  acutely  painful  rheumatism.  Moreover.  I 
have  experienced  over  and  over  again  and  hereby  gratefully  acknowl- 
edge A.  M.  D.  G.  the  most  visible  assistance  of  my  Guardian  Angel. 
O  God !  Thou  hast  given  thine  Angels  charge  over  me,  that  they  may 
keep  me  in  my  ways." 

The  purpose  of  this  article  has  been  to  sketch  the  beginnings  of 
Catholicity  in  Osage  and  Cole  Counties,  Missouri,  with  the  narrative 
brought  down  to  the  period  of  the  Civil  War  as  a  convenient  stopping- 
place.  Subsequent  to  that  period  the  pioneer  Jesuit  parishes  of  the 
counties  named  were  resigned  one  by  one  by  their  founders  into  the 
hands  of  the  diocesan  clergy,  the  last  of  the  group,  Toose  Creek,  being 
ceded  in  1886.  The  outstanding  figure  throughout  this  well-nigh  half- 
century  of  Jesuit  parochial  activity  in  Central  Missouri  was,  it  need 
not  be  said.  Father  Ferdinand  Helias,  who,  after  witnessing  the  seeds 
of  Catholicity  which  he  had  planted  in  much  travail  of  sottl  and  body 
take  root  and  grow  unto  the  ripened  harvest,  died  at  Taos,  Cole  County, 
August  11,  1874.  He  was  indeed  a  veritable  apostle  of  the  Faith  in 
these  parts  and  the  incidents  of  his  strenuous  missionray  career  will 
ever  remain  a  chapter  of  fascinating  interest  in  the  story  of  the  up- 
building of  Catholicity  in  the  great  state  of  Missouri. 

Bibliographical  Note.  Material  for  a  history  of  the  early  Catholic  missions 
of  Osage  and  Cole  counties,  Missouri,  is  more  abundant  than  is  usually  the  case 
in  ecclesiastical  beginnings  due  largely  to  the  fact  that  Father  Helias,  founder 
of  these  missions,  wielded  a  facile  and  ready  pen.  Among  manuscript  sources 
may  be  mentioned,  in  addition  to  the  usual  parish  registers  of  baptism,  marri- 
ages and  funerals,  the  annual  reports  (Littcrae  Anniiae)  forwarded  by  Father 
Helias  to  his  Superiors  in  St.  Louis,  Historia  Westphaliae,  a  Latin  narrative 
of  some  seventy  pages  and  a  French  autobiographical  Memoir  drawn  up  in  1867, 
Memoires  du  Rd.  P.  Ferdinand  Helias  DHuddeghem,  prctre  missionaire  de  la 
Compagnie  de  Jesus  en  Ameriajie.  Father  Francis  Eraun  S.J.  left  an  exhaustive 
manuscript  account  m  German  especially  valuable  for  its  lists  of  early  Catholic 
settlers  in  Central  Missouri.  Printed  sources  include  Rev.  F.  Holweck  sketch 
of  Father  Helias  in  the  St.  Louis  Pastoral-Blatt,  March,  191Q,  by  far  the  best 
biographical  account  in  print ;  Lebrocquy,  Vie  du  R.  P.  Helias  DUiiiddeghem 
de  la  Compagnie  de  Jesus,  Gand,  1878,  a  work  based  largely  on  Father  Helias's 
letters  to  his  family  in  Belgium;  Berichte  der  Leopoldinen-Stiftung  im  Kaiser- 
thume  Oesterreich,  1843-1850  (cf.  Catholic  Historical  Review,  July,  I9IS)> 
Missouri  Historical  Review,  5:83  (iQTi),  article.  Recollections  of  the  First 
Catholic  Mission  IVofk  in  Central  Missouri,  by  Rev.  Joseph  B.  Schmidt ;_  History 
of  Cole,  Moniteau,  Morgan.  Benton.  Miller,  Maries  and  Osage  Counties,  Mis- 
souri, Chicago,  Goodspeed  Publishing  Co.,   1889. 

GILBERT  J.  GARRAGHAN,  S.J. 


THE  FLAT-HEAD  AND  NEZ  PERCE 

DELEGATION  TO  ST.  LOUIS 

1831-1839 


Towards  the  close  of  the  year  1831  a  delegation  of  four  Indians 
from  beyond  the  Rocky  Mountains  reached  the  city  of  St.  I.ouis. 
Their  language^  was  different  from  all  the  Indian  dialects  with  which 
the  inhabitants  had  some  acquaintance.  Yet,  as  these  visitors  gradually 
made  themselves  understood,  it  was  learnt  that  they  had  come  to 
obtain  religious  teachers  for  their  people,  the  Flat-Head  and  Nez  Perce 
tribes-  near  the  Pacific  Ocean.  They  visited  the  Catholic  Cathedral,* 
and  attended  divine  service  with  all  possible  reverence.  Owing  to  the 
change  of  climate  and  the  unwonted  life  in  a  city,  these  children  of 
the  wilderness  grew  ill ;  two  of  them  were  baptized  on  their  death  bed 
by  Fathers  Roux  and  Saulnier  of  the  Cathedral,  and  were  buried 
with  all  the  rites  of  the  Church.  The  other  two  started  in  the  Spring 
of  1832  on  their  return  voyage,  but  only  one  reached  his  home,  as  the 
other  died  on  the  way.  These  are  the  simple  facts  of  the  occurrences, 
similar  in  many  ways  to  numerous  other  delegations  sent  to  St.  Louis 
by  the  Indian  tribes  round  about  for  the  purpose  of  obtaining  a  Black 
Robe  as  their  guide  and  teacher.  Yet  this  visit  is  specially  remarkable 
in  our  early  annals,  not  only  on  account  of  the  vast  distance  these 
seekers  after  God  had  traveled,  but  even  more  so  on  account  of  the 
great  and  lasting  results  it  eventually  matured  in  the  Catholic  missions 
of  Oregon.  There  is  another  point  of  interest  connected  with  this 
embassy,  namely  the  legendary  embellishment  it  has  found  up  to  the 
present  day,  in  the  Protestant  missionary  story  of  the  saving  of  Oregon 


1  Most  of  the  Indians  that  had  come  in  contact  with  the  people  of  St.  Louis  were  of 
the  Algonquin  linguistic  stock,  so  the  various  branches  of  the  Illinois,  the  Sacs  and  Reynards 
of  the  North,  Indians  of  New  England,  New  York,  Pennsylvania  and  Delaware.  The  Kansas 
and  Osages  were  of  Siouan  linguistic  stock.  But  these  newcomers  from  beyond  the  Rocky 
Mountains  belonged  to  the  Salishan  group,  which  had  no  affinity  with  any  of  the  Eastern 
and  Central  linguistic  groups.  General  Clark,  indeed,  had  been  in  their  country  for  an 
extended  period,  but  had  conversed  with  them  by  means  of  an  interpreter.  Cf.  Palladino, 
Indian  and  White  in  the  Northwest  p.   6. 

2  Flathead  and  Nez  Perce  (Pierced  Noses)  although  these  Indians  did  not  indulge  in 
the  practices  which  their  names  might  indicate.  They  called  themselves  Salish.  "The  country 
of  the  Flatheads,"  says  Palladino,  "was  that  part  of  Montana  lying  west  at  the  base  of  the 
main  range  of  the  Rocky  Mountains.  It  was  called  in  tlieir  language  Spetleman,  which  means 
'place  of  the  bitter  root,'  whence  the  name  of  the  Bitter  Root  Valley."  Indian  and  White  in 
the   Northwest,   ch.   I,   p.    1. 

3  The  Catholic  Cathedral  of  1831  was  Bishop  Du  Bourg's  church  of  brick  on  Rue 
de  I'Eglise  (2nd  Street)  near  Market,  which  was  used  for  divine  service  until  October  1834, 
when  the  new  Cathedral,  on  Walnut  Street  was  consecrated  by  Bishop  Rosati.  The  old 
dilapidated   structure   was   consumed   by   fire    on   the    night   of  April   6,    1835. 

183 


184  REV.  J.  ROTHENSTEINER 

for  the  Union,  or  as  it  is  called  by  later  historical  writers,  "the  Marcus 
Whitman  Legend."* 

The  legendary  story  takes  account  of  the  facts  as  we  have  related 
them,  with  one  exception.  Not  for  Black  gowns,  Catholic  missionaries, 
did  the  Flat-Head  and  Nez  Perce  come  from  the  far-away  Pacific  slope, 
but  for  the  Book,  the  Book  of  Heaven,  the  Bible.  And  if  they  asked 
Governor  Clark  for  a  missionary,  it  was  not  a  Catholic  priest  they 
desired  but  a  Protestant  preacher.  After  two  had  died,  and  been 
buried  in  the  Cathedral  Cemetery,  the  two  remaining  delegates  were 
entertained  at  a  banquet  by  General  Clark ;  at  which  the  Old  Chief, 
a  Nez  Perce,  is  introduced  as  delivering  the  following  lament  .'^  "1 
came  to  You,  the  Great  Father  of  the  White  Men,  with  but  one  eye 
partly  opened.  I  am  to  return  to  my  people  beyond  the  mountains  of 
snow,  at  the  setting  sun,  with  both  eyes  in  darkness,  and  both  arms 
broken.  I  came  for  teachers  and  am  going  back  without  them.  I  came 
to  You  for  the  Book  of  God.  You  have  not  led  me  to  it.  You  have 
taken  me  to  Your  big  house,  where  multitudes  of  Your  children  assem- 
ble, and  where  Your  young  women  dance  as  we  do  not  allow  our 
women  to  dance,  and  You  have  taken  me  to  many  other  big  houses 
where  the  people  bow  down  to  each  other  and  light  torches  to  wor- 
ship pictures.  The  Book  of  God  was  not  there.  And  I  am  to  return 
to  my  people  to  die  in  darkness."  This  parting  speech  of  the  Nez  Perce 
chief,  was  first  published  by  the  Rev.  H.  H.  Spalding  in  the  Walla- 
Walla  Statesman,  February  16,  1866,  about  thirty-four  years  after 
the  supposed  event.  The  Reverend  Mr.  Spalding  further  stated,  that 
the  lament  was  overheard  by  a  young  man  of  the  Methodist  Church; 
but  that  he  himself  had  "received  it  from  the  only  surviving  one  of 
the  delegation."  In  1870  the  Reverend  Mr.  Spalding  wrote  a  slightly 
different  version  of  the  Lament  for  the  Chicago  Advance.  In  1883 
we  find  the  Lament  beautifully  amplified  and  indianized  in  the  Rev. 
William  Barrow's  "Oregon" :  'T  came  to  You  over  the  trail  of  many 
moons  from  the  setting  sun"  .  .  .  and  so  on  in  the  vein  of  Brand  and 
Logan,  "My  people  sent  me  to  get  the  white  man's  Book  from  Heaven." 
"You  took  me  where  they  worship  the  Great  Spirit  with  candles,  and 
the  Book  was  not  there.  .  .  .  You  made  my  feet  heavy  with  burdens 
of  gifts,  and  my  mocassins  will  grow  old  in  carrying  them,  but  the 
Book  is  not  among  them."  These  are  only  a  few  samples  of  the  Rev. 
William  Barrows  amplifications  of  the  Rev.  Mr.  Spalding's  account 
of  the  young  Nez  Perce's  report  of  the  old  Nez  Perc^  chief's  lament 
to  General  Clark,  concerning  "the  Book  that  was  not  there."    This 


4  A  vast  and  tangled  mass  of  literature  has  grown  up  around  this  remarkable  visit  of 
the  Flat-Head  Indian  Mission.  To  separate  truth  from  legend  was  not  an  easy  task.  Non- 
Cat'^olic  writers  are  in  the  ascendancy,  as  far  as  quantity  is  concerned,  but  the  Catholic 
writers  are  far  superior,  in  regard  to  quality.  Father  Palladino's  book  "Indian  and  White 
in  the  Northwest.  Baltimore.  1894"  outweighs  all  the  Spaldings,  Barrows,  Nixons,  Lees, 
Eels,  Mowrys,  Bashfords  of  the  Protestant  side.  Bancroft,  in  his  History  of  Oregon  is 
reliable  though  not  exhaustive.  H.  Addington  Bruce  is  fair  and  judicial.  The  myth  that 
Marcus  Whitman  saved  Oregon  for  the  Union  is  exploded  long  since.  The  American  Cath- 
olic Historical  Researches  contain  two  articles  of  great  importance  on  this  question.  Vol. 
XVI:  "The  Story  of  Marcus  Whitman  refuted,"  by  H.  N.  Beadle,  and  Vol.  XVIII:  The 
Legend   of  Marcus  Whitman"  by  E.    G.   Bourne. 

6  Cf.  the  interesting  monograph,  "The  Evolution  of  a  Lament"  by  C.  T.  Johnson  (F.  M. 
EUiott),   reprinted   from   IVashington  Historical  Quarterly,   Vol.    II,   No.   3. 


THE  FLAT-HEAD  AND  NEZ  PERCE  185 

might  do  as  a  speech  in  a  Leatherstocking  Tale  but  is  a  blot  on  the 
page  of  history.  Yet  Mowry  in  his  Marcus  Whitman  and  the  Early 
Days  of  Oregon,  1901,  goes  one  step  further,  in  his  eagerness  to  secure 
this  gem  of  oratory  as  the  historic  cornerstone  of  the  Protestant  Mis- 
sions on  the  Pacific  slope.  In  his  introduction  Mowry  states:  "This 
book  is  a  history,  not  an  embellished  story  .  .  .  from  first  to  last  it 
has  to  do  with  facts."  Here  is  one  of  the  facts  intended  to  bolster  up 
the  authenticity  of  the  Indian  chief's  lament:  "One  of  the  clerks  in 
General  Clark's  ofdce  took  down  at  the  moment  the  speech  of  the 
Indian  as  it  was  interpreted  to  General  Clark,  and  it  began  to  be  cir- 
culated." Mowiy  offers  not  a  single  authority  for  this  assertion;  he 
seems  to  thinl<  that  a  fact  does  not  need  any  proof,  proof  sufficient 
that  it  is  a  fact.  He  makes  his  statement  in  1901,  the  fact  is  supposed 
to  have  occurred  in  1832,  that  is  about  sixty-nine  years  ago,  and  in 
all  these  years  no  one,  not  even  the  Rev.  Mr.  Spalding  ventured  to 
assert  that  the  lament  had  been  circulated  in  writing  immediately  after 
the  event.  Yet  in  Mowry's  book  the  romantic  address  is  printed  in 
full  as  an  authentic  fact  of  history,  thus  leading  Edwin  Eels  to  make 
the  dramatic  statement :  "These  were  the  words  that  saved  Old  Oregon 
and  the  Pacific  Northwest  to  the  government  of  the  United  States."^ 
I  have  dwelt  at  greater  length  on  the  so-called  Indian  Lament 
because  it  has  been  used  by  Protestant  writers  to  clinch  the  argument 
in  favor  of  the  view  that  the  purpose  of  the  Flat-Head  and  Nez  Perc6 
delegation  to  St.  Louis  was  to  obtain  teachers  of  the  Protestant  brand 
of  Christianity,  together  with  their  book,  the  Bible,  and  not,  what 
Bishop  Rosati  offered  them,  Catholic  missionaries,  and  the  holy  Mass. 

Now  what  are  the  real  facts  of  the  case?  Or  what  are  the  his- 
torical grounds  for  the  Catholic  version  of  this  interesting  episode  in 
our  missionary  annals?  The  supporters  of  the  Protestant  version, 
with  one  exception,  were  not  eyewitnesses  of  the  occurrences  during 
the  Indian  delegation's  stay  in  St.  Louis,  in  fact  had  not  met  them  at 
any  time,  but  only  spoke  from  hearsay.  The  young  half  breed  Wyan- 
dot, indeed,  a  member  of  the  Methodist  Church,  of  whom  we  shall 
have  more  to  say  ere  long,  spoke  with  the  Tetes  Plattes  and  Nez 
Perces :  but  on  the  point  at  issue  he  appeals  to  the  authority  of  General 
Clark,  and  Clark  himself  must  be  considered  a  witness  for  the  Cath- 
olic side.  All  the  other  Protestant  authorities  can,  at  best,  only  say 
"relata  rcfero.'[  But  the  witnesses  for  the  Catholic  side  of  the  question, 
namely  that  this  delegation  from  beyond  the  Rocky  Mountains  came 
to  seek,  not  a  Book,  nor  a  Protestant  missionary,  "but  a  living  Black 
gown,  a  Priest  of  the  Catholic  Church,  the  witnesses  for  this  version 
are  well  able  to  tell  us  true  because  they  saw  and  heard  what  was 
going  on  at  the  time,  and  they  will  tell  us  true  because  they,  both 
Protestants  and  Catholics,  are  men  of  highest  character  for  veracity 
and  honesty  of  purpose. 

Joseph  Rosati,  Bishop  of  St.  Louis,  was  a  most  exact  and  pains- 


8  Ibidem,   at  the  end. 


186  REV.  J.  ROTHENSTEINER 

taking  recorder  of  contemporary  events.  In  his  Letter  Book  for  1831 
he  notes  under  date  of  December  31,  that  he  had  sent  a  letter  to  Mgr. 
P^lagaud,  of  Lyon,  with  information  in  regard  to  two  savages,  Tetes 
Plattes,  baptized  and  subsequently  buried  in  St.  Louis. 

This  letter  was  published  in  the  Annals  of  the  Association  of  the 
Propagation  of  the  Faith.  Under  date  of  December  31,  1831,  Bishop 
Rosati  wrote  as  follows : 

"Some  three  months  ago  four  Indians  who  live  across  the  Rocky 
Mountains  near  the  Columbia  river  (Clark's  Fork  of  the  Columbia), 
arrived  at  St.  Louis.  After  visiting  General  Clark,  who,  in  his  celebrated 
travels,  has  visited  their  nation  and  has  been  well  treated  by  them,  they 
came  to  see  our  church  and  appeared  to  be  exceedingly  well  pleased 
with  it.  Unfortunately,  there  was  not  one  who  understood  their  lan- 
guage. Some  time  afterwards  two  of  them  fell  dangerously  ill.  I  was 
then  absent  from  St.  Louis. 

"Two  of  our  priests  visited  them  and  the  poor  Indians  seemed  to  be 
delighted  with  the  visit.  They  made  signs  of  the  cross  and  other  signs 
which  appeared  to  have  some  relation  to  baptism.  The  Sacrament  was 
administered  to  them ;  they  gave  expressions  of  satisfaction.  A  little 
cross  was  presented  to  them.  They  took  it  with  eagerness,  kissed  it 
repeatedly  and  it  could  be  taken  from  them  only  after  death.  It  was 
truly  distressing  that  they  could  not  be  spoken  to.  Their  remains  were 
carried  to  the  church,  and  their  funeral  was  conducted  with  all  the  Cath- 
olic ceremonies.  The  other  two  attended  and  acted  very  becomingly. 
We  have  since  learned  from  a  Canadian,  who  has  crossed  the  country 
which  they  inhabit,  that  they  belong  to  the  nation  of  Flat-Heads,  who, 
as  also  another  called  Black  Feet,  had  received  some  notions  of  the 
Catholic  religion  from  two  Indians  who  had  been  to  Canada  and  who 
had  related  what  they  had  seen,  giving  a  striking  description  of  the 
beautiful  ceremonies  of  the  Catholic  worship  and  telling  them  that  it 
was  also  the  religion  of  the  whites.  They  have  retained  what  they  could 
of  it,  and  they  have  learned  to  make  the  Sign  of  the  Cross  and  pray. 
These  nations  have  not  yet  been  corrupted  by  intercourse  with  others. 
Their  manners  and  customs  are  simple  and  they  are  very  numerous. 
Mr.  Condamine  (Rev.  Matthew  Condamine  was  one  of  Bishop  Rosati's 
clergy  attached  to  the  Cathedral)  has  offered  himself  to  go  to  them 
next  spring  with  another.  In  the  meantime  we  shall  obtain  some  further 
information  of  what  we  have  been  told  and  of  the  means  of  travel."  '' 

The  Book  of  Sepultures  1781-1832  of  the  St.  Louis  Cathedral,  con- 
tains the  entries  of  Baptisms  and  Burial  of  the  two  members  of  the 
delegation,  the  one  signed  by  Benedict  Roux,  the  other  by  Edmond 
Saulnier.^ 

S.  A.  Clark,"  in  his  "Pioneer  Days  of  Oregon  History"'  quotes 
another   letter  of   Bishop    Rosati    sent   to    the   General    of    the     So- 


7  Cf.   Palladino.     /.   c.   p.  p.    11   &   12. 

8  Book  of  Sepultures  1781-1832  of  St.  Louis  Cathedral,  kept  at  Chancery  of  Archdiocese 
of  St.   Louis,   has  these  two   entries: 

Le  trente  et  un  d'Octobre  mil  huit  cent  trente  et  un,  Je  sousigne  ai  inhumane  dans  le 
Cemetiere  de  cette  Paroisse  le  corps  de  Keepeellele  ou  Pipe  Bard  du  Nez  Perce  de  la  tribu  de 
Chopoweck  Nation  appellee  Tetes  Plates  age  d'environs  quarante  quatre  ans,  administre  du  St. 
Bapteme  venant  de  ia  riviere  Columbia  au  dela  des  Rocky  Mountains. 

EDM.   SAULNIER,  PR. 

Le  dix  sept  de  Novembre  mil  hui^  cent  trente  et  un,  Je  sousigne,  ai  inhumane  dans  le 
Cemetiere  de  cette  Paroisse  le  corps  de  Paul  sauvage  de  la  Nation  des  Tetes  Plattes  venant 
de  la  riviere  Columbia  au  dela  des  Rock  Mountains,  administre  du  St.  Bapteme_  et  de  I'ex- 
treme  onction.  ROt'X,  PR. 

9  Clark,  S.  A.  "Pioneer  Days  of  Oregon  History,  Portland,  1905." 


THE  FLAT-HEAD  AND  NEZ  PERCE  187 

ciety  of  Jesus  at  Rome,  saying  that  as  early  as  1816  some  Catholic 
Iroquois  from  Canada  had  settled  among  the  Flat-Heads  and  taught 
them  religion,  and  that  about  1830,  again  in  1832,  and  once  more  in 
1839  Flat-Heads  or  Iroquois-Flatheads  came  to  St.  Louis  for  more 
light.  It  is  to  be  regretted  that  our  authority  for  this  extract,  James 
W.  Bash  ford,  does  not  give  the  entire  letter  of  Bishop  Rosati,  for 
then  he  might  have  been  enabled  to  correct  the  dates  given  by  Clark 
1831-32,  and  1835,  leaving  1839  as  it  is. 

We  will  insert  the  original  letter,  as  we  find  it  reprinted  by  C.  B. 
Palladino,  S.J.  It  is  dated  St.  Louis,  October  20,  1839,  and  addressed 
to  the  Father  General  of  the  Society  of  Jesus  at  Rome  i^'' 

"Reverend  Father: 

"Eight  or  nine  years  ago  (1831)  some  of  the  Flat-Head  nation  came 
to  St.  Louis.  The  object  of  their  journey  was  to  ascertain  if  the  religion 
spoken  of  with  so  much  praise  by  the  Iroquois  warriors  was  in  reality 
such  as  represented,  and  above  all,  if  the  nations  that  have  white  skins 
had  adopted  and  practiced  it.  Soon  after  their  arrival  in  St.  Louis  they 
fell  sick  (two  of  them),  called  for  a  priest  and  earnestly  asked  to  be 
baptized.  Their  request  was  promptly  granted  and  they  received  the 
holy  baptism  with  great  devotion.  Then  holding  the  crucifix  they 
covered  it  with  affectionate  kisses  and  expired. 

"Some  years  after  (1835)  the  Flat-Head  nation  sent  again  one  of 
the  Iroquois  nation  to  St.  Louis  (Old  Ignace).  There  he  came  with 
two  of  his  children,  who  were  instructed  and  baptized  by  the  Fathers 
of  the  College.  He  asked  missionaries  for  his  countrymen  and  started 
with  the  hope  that  one  daj'  the  desire  of  the  nation  would  be  accom- 
plished, but  on  his  journey  was  killed  by  the  infidel  Indians  of  the  Sioux 
nation." 

"At  last,"  continues  Bishop  Rosati,  "a  third  expedition  (Left- 
Handed  Peter  and  Young  Ignace)  arrived  at  vSt.  Louis,  after  a  voyage 
of  three  months.  It  was  composed  of  two  Christian  Iroquois.  These 
Indians,  who  talk  French,  have  edified  us  by  their  truly  exemplary 
conduct  and  interested  us  by  their  discourses.  The  Fathers  of  the 
College  have  heard  their  confessions  and  today  they  approached  the 
holy  table  at  High  Mass  in  the  Cathedral  church.  Afterwards  I  ad- 
ministered to  them  the  sacrament  of  Confirmation  and  in  an  address 
delivered  after  the  ceremony  I  rejoiced  with  them  at  their  happiness 
and  gave  them  the  hope  to  have  soon  a  priest. 

"They  will  depart  tomorrow :  one  of  them  will  carry  the  good  news 
promptly  to  the  Flat-Heads ;  the  other  will  spend  the  winter  at  the 
mouth  of  the  Bear  river,  and  in  the  spring  he  will  continue  his  journey 
with  the  missionary  whom  we  will  send  them.  Of  the  twenty-four 
Iroquois  who  formerly  emigrated  from  Canada  only  four  are  still  liv- 
ing. Not  only  have  they  planted  the  faith  in  those  wild  countries,  but 
they  have  besides  defended  it  against  the  encroachment  of  the  Prot- 
estant ministers.  When  these  pretended  missionaries  presented  themselves 
among  them,  our  good  Catholics  refused  to  accept  them.  'These  are 
not  the  priests  about  whom  we  have  spoken  to  you,'  they  would  say  to 
the  Flat-Heads,  'they  are  not  the  blackrobed  priests  who  have  no  wives, 
who  say  Mass,  who  carry  the  crucifix  with  them !'  For  the  love  of  God 
my  Very  Reverend  Father,  do  not  abandon  these  souls !' " 

On  the  very  date  that  this  letter  was  written.  Bishop  Rosati  made 
the  following  entry  in  his  Diary: 

1839  Oct.  20.  Dominica  XXII  post  Pentecosten.  .  .  .  Post_  Missam 
pontificalibus  vestibus  assumptis,  et  hymno  Veni  Creator  Spiritus  can- 


10  For  the  full  letter  cf.  Palladino,  /.   c.  \i.  p.  31   &  22. 


188  REV.  J.  ROTHENSTEINER 

tato,  sermonem  habni  ad  Confirmandos.  Confirmationis  Sacramentum 
administravi  duobus  indigenis,  Ignatio  Ootstagleave,  et  Petro  Okassaweita 
ex  natione  Iroquois.  Hi  in  Canada  ex  Catholiois  parentibus  nati,  et  in 
Catholica  Religione  instructi,  ante  tres  et  viginti  annos  ad  regiones  quae 
intra  oras  pacifici  Oceani  et  Montes  petrosos  continentur  niigrarunt, 
apud  tribum  quae  tetcs  plaites  (Flathead)  dicuntur  constiterunt,  et  ex 
illorum  foeminis  uxores  dnxerunt,  Religioni  addicti  illam  nedum  obliti 
fuerunt  sed  et  infideles  apud  quos  degebant  docuerunt.  nunc  post  trium 
mensium  iter  hue  advenerunt,  et  petunt  Sacerdotem  Missionarium,  qui 
apud  gentes  illas  Evangelium  praedicet."  ^^ 

These  accounts  written  by  Bishop  Rosati  in  1839,  about  eight 
years  after  the  first  Flathead  and  Nez  Perce  delegation,  refer,  for  the 
most  part,  to  the  later  developments  of  the  event  under  discussion ; 
yet  they  throw  a  bright  light  on  the  origin  and  the  purpose  of  the 
delegation  of  1831. 

Twenty-four  Iroquois  braves,  members  of  the  fierce  warrior-tribe, 
but  now  tamed  by  the  Catholic  religion  under  the  leadership  of  Ignace 
La  Mousse,  or  Old  Ignace,  had  joined  the  Flatheads  and  intermarried 
with  them  as  early  as  1816.  They  had  not  only  not  forgotten  their 
religion,  but  had  instrticted  the  heathens  among  whom  they  lived  in 
its  tenets,  and  caused  the  petition  to  be  made  for  a  missionary  to 
teach  them  the  Gospel. 

These  documents  further  state  that  the  prime  movers  in  this 
religious  effort  did  not  lose  courage  after  the  first  failure,  but  had 
sent  one  of  their  own  number,  the  Iroquois  (Did  Ignace,  with  his  two 
sons^-  as  the  second  delegation  to  St.  Louis.  This  second  embassy 
certainly  did  not  ask  for  the  "Book"  but  for  living  missionaries,  Jesuit 
Black  gowns.  It  must  be  noted  here  that  Old  Ignace  was  killed  by 
the  Sioux,  not  on  his  homeward  journey  but  on  the  third  embassy, 
which  set  out  from  the  Flathead  country  in  the  summer  of  1837,  but 
never  having  reached  its  destination  is  generally  omitted  from  the 
count.  Bishop  Rosati's  letter  also  gives  promise  of  fulfilling  the  ardent 
wish  of  these  men  of  good  will.  The  reason  that  the  Flatheads  and 
Nez  Perces  had  to  wait  some  years  longer  for  the  advent  of  the  desired 
Black  gown  is  the  scarcity  of  priests  in  the  vast  diocese,  a  circumstance 
which  Bishop  Rosati  hopes  will  be  relieved  by  the  intervention  of  the 
General  of  the  Society  of  Jesus.  On  the  7th  of  October  1832  Father 
Condamine  was  appointed  Pastor  of  Kaskaskia,  and  on  the  8th  of 
August,  1836,  he  died  in  Cahokia. 

But  now  we  must  return  to  the  forlorn  Flatheads  and  Nez  Percys 
of  1832,  awaiting  the  opening  of  the  season  for  travel,  mourning  their 
dead  comrades  and  being  entertained  at  a  banquet  by  General  Clark. 

General  Clark,  in  company  with  Meriwether  Lewis,  was  among 
the  first  white  men  that  came  to  the  country  about  the  Columbia  River 


11  Diary  of   Bishop   Rosati,    Oct.   20,    1839. 

12  Old  Ignace  was  the  leader  of  the  third  Flat-Head  mission  in  the  summer  of  1837. 
His  band,  only  five  in  number,  was  attacked  by  a  war-party  of  300  of  the  Sioux.  Old  Ignace 
was  told  to  stand  aside,  being  an  Iroquois,  with  whom  the  Sioux  had  no  quarrel,  but  the  brave 
fellow  chose  the  lot  of  his  adopted  brethren  and  fell  fighting.  "Thus  perished  he  who  may 
justly  be  called  the  apostle  of  the  Flat-Heads,  and  through  them  also  of  many  of  the  other 
Indian  tribes  of  the  Rocky  Mountains."    Palladino,   /.   c.   p.   20  &  21. 


THE  FI.AT-HEAD  AND  NEZ  PERCE  189 

Sept.  1805.  At  the  time  of  which  we  are  writing,  1831-1832,  he  was 
Superintendent  of  Indian  Affairs  in  the  West.  He  was  a  man  of  un- 
tarnished honor,  and  highly  respected  by  all.  His  interest  in  the  Indians 
was  generous  and  unselfish.  Our  Flathead  and  Nez  Perce  delegation 
called  on  him,  as  a  matter  of  course,  and  enjoyed  his  hospitality.  The 
death  of  the  two  members  occurred  at  his  house.  Let  us  hear  what 
General  Clark  has  to  say  on  the  purpose  of  the  embassy.  As  we  have 
not  his  direct  testimony  on  the  matter,  we  must  elicit  it  from  the 
testimony  of  others.  William  Walker  Jr.,  a  halfbreed  of  the  Wyan- 
dotte nation,  member  of  the  Methodist  Church,  and  government  Indian 
agent,  came  to  St.  Louis  in  1832  and  called  on  his  chief.  General  Clark. 
Being  told  of  three  Indians  from  the  West  lying  ill,  in  another  room, 
he  visited  them  at  General  Clark's  request,  and  learnt,  as  he  himself 
states,  that  they  had  come  3000  miles  on  foot  (should  be  2000  miles 
on  horse  back)  to  consult  their  Great  Father  on  very  important 
matters. 

What  were  these  important  matters?  The  Wyandot  Christian 
Walker,  the  chief  witness  of  the  Protestant  side,  does  not  claim  that  the 
Indians  themselves,  but  rather  the  Superintendent  of  Indian  Affairs, 
told  him  about  them.  Walker  in  his  letter  to  S.  P.  Disoway  of  Pitts- 
burg, dated  Upper  Sandusky,  Jan.  19,  1833,  makes  the  follov/ing 
statement : 

General  Clark  related  to  me  the  object  of  their  mission,  .  .  .  and  I 
will  here  relate  it  briefly  as  well  as  I  can :  It  appears  that  some  white 
man  had  penetrated  into  their  country  and  happened  to  be  a  spectator 
at  one  of  their  religious  ceremonies,  which  they  scrupulously  performed 
at  stated  periods.  He  informed  them  that  their  mode  of  worshipping 
the  Supreme  Being  was  radically  wrong,  and  instead  of  being  acceptable 
and  pleasing,  it  was  displeasing  to  Him;  he  also  informed  them  that  the 
white  people  away  toward  the  rising  of  the  sun  had  been  put  in  posses- 
sion of  the  true  mode  of  worshipping  the  Great  Spirit.  They  had  a 
book  containing  directions  how  to  conduct  themselves  in  order  to  enjoy 
His  favor  and  hold  converse  with  Him ;  and  with  this  guide,  no  one 
need  go  astray;  but  everyone  that  would  follow  the  directions  laid  down 
there  could  enjoy,  in  this  life,  His  favor,  and  after  death  would  be 
received  into  the  country  where  the  Great  Spirit  resides,  and  live  for- 
ever with  Him. 

Upon  receiving  this  information,  they  called  a  national  council  to 
take  this  subject  into  consideration.  Some  said,  if  this  be  true,  it  is 
certainly  high  time  we  were  put  in  possession  of  this  mode,  and  if  our 
mode  of  worshipping  be  wrong  and  displeasing  to  the  Great  Spirit,  it 
is  time  we  had  laid  it  aside.  We  must  know  something  about  this — 
it  is  a  matter  that  cannot  be  put  off — the  sooner  we  know  it  the  better. 
They  accordingly  deputed  four  of  the  chiefs  to  proceed  to  St.  Louis 
to  see  their  great  father.  General  Clark,  to  inquire  of  him,  having  no 
doubt  but  he  would  tell  them  the  whole  truth  about  it. 

They  arrived  at  St.  Louis  and  presented  themselves  to  General 
Clark.  The  latter  was  somewhat  puzzled,  being  sensible  of  the  responsi- 
bility that  rested  on  him ;  he,  however,  proceeded  by  informing  them 
that  what  they  had  been  told  by  the  white  man  was  true.  Then  he  went 
into  a  succinct  history  of  man,  from  his  creation  down  to  the  advent  of 
the  Saviour;  explained  to  them  all  the  moral  precepts  contained  in  the 
Bible,  expounded  to  them  the  decalogue ;  informed  them  of  the  advent 
of  the  Savior,  his  life,  precepts,  his  death,  resurrection,  ascension,  and 
the  relation  he  now  stands  to  man  as  mediator — that  he  will  judge  the 
world,  etc," 


190  REV.  J.  ROTHENSTEINER 

The  letter  of  Mr.  Walker,  published  in  the  Christian  Advocate, 
the  leading  Methodist  publication,  March  1,  1833,  was  the  occasion 
of  a  sudden  and  widespread  movement  among  the  Protestants  of  the 
East  in  favor  of  a  missionary  establishment  among  the  Flatheads.^* 
Many  a  writer's  enthusiasm  improved  the  occasion  by  letting  his 
imagination  supplant  laborious  investigation ;  and  so  we  have  a  vast 
bulk  of  so-called  historical  literature  clustering  around  this  Indian 
cry,  that  "the  white  people  had  a  book  containing  directions  how  to 
conduct  themselves."  The  inference  drawn  by  later  writers  that  the 
Indian  delegation  came  to  get  this  book  and  to  carry  it  back  to  their 
people  is  certainly  not  warranted,  much  less  is  it  indicated  by  Walker 
liimself. 

It  will  be  noticed  that  the  passage  I  have  cited  is  given,  not  on 
the  direct  authority  of  the  Indians,  whose  language  the  Wyandot  very 
probably  did  not  understand,  but  on  the  authority  of  General  Clark 
Walker's  testimony  is,  therefore,  only  a  resum^  of  what  Clark  had  told 
him.  Now,  did  Walker  give  the  true  sense  of  General  Clark's  words? 
A  gentleman  of  St.  Louis,  Mr.  E.  W.  Sehon,  as  Bishop  Bashford^* 
informs  us,  submitted  the  Christian  Advocate  of  March  1,  1833,  con- 
taining Walker's  letter,  to  the  Superintendent  of  Indian  Affairs,  ask- 
ing him  whether  the  account  of  his  conversation  with  Walker  was 
correct.  ''General  Clark  informed  me/'  says  Mr.  Sehon,  "that  the 
publication  was  correct,  and  that  the  cause  of  the  visit  of  the  Indians 
was :  Two  of  their  number  had  received  an  education  at  some  Jesuit- 
ical School  in  Montreal,  Canada,  and  had  returned  to  the  tribe,  and 
endeavored,  as  far  as  possible,  to  instruct  their  brethren  how  the 
whites  approached  the  Great  Spirit.  A  spirit  of  enquiry  was  aroused, 
a  deputation  was  appointed,  and  a  tedious  journey  of  three  thousand 
miles  was  performed  to  learn  for  themselves  of  Jesus  and  Him  cruci- 
fied." Of  course,  "Jesuitical"  for  Jesuit,  and  "three  thousand  miles" 
for  two  thousand  are  not  slips  of  the  tongue  of  Governor  Clark,  but 
slips  of  the  pen  of  Mr.  Sehon.  There  are  other  slight  discrepancies 
from  the  full  and  correct  accotmt  of  Bishop  Rosati  which  may  be  or 
may  not  be  due  to  General  Clark.  In  any  case,  Mr  Sehon's  report  of 
General  Clark's  explanation  establishes  the  fact  that  the  delegation 
was  sent  under  Catholic  auspices,  and  therefore  could  not  have  come 
lor  Protestant  missionaries  and  their  Book  of  Directions,  but  only  for 
Catholic  Priests,  who  would  teach  their  nations  the  religion  they  had 
learnt  to  love  and  practice  in  Catholic  Canada. 

The  Reverend  Samuel  Parker  in  his  Journal  of  an  Exploring  Tour 
Beyond  the  Rocky  Mountains,  is  quoted  by  James  W.  Bashford  as 
attributing  the  first  knowledge  of  Christianity  among  the  Nez  Percys 
to  Pierre  C.  Pambrun,  a  Roman  Catholic,  but  this  testimony  is  not  to 
the  point,  as  it  refers  to  a  somewhat  later  date,  when  the  Americans 
were  already  swarming  through  the  wild,  cold  mountains.^^   Yet  it  is 


13  Reprinted  in  full  in  C.  T.  Johnson's  The  Et'ohition  of  a  Lament,  p.  p.  8-10. 

14  Cf.   Bashford,   The  Oregon  Missions,   p.   3. 

16  There  is  a  brief  note  on  Pierre  C.  Pambrun  in  Bancroft's  History  of  Oregon,  Vol.  I, 
p.  35,  with  a  reference  to  Blanchet's  Catholic  Church  in  Oregon.  Cf.  W.  Irving,  Captain 
BonneviUe,  p.  301.    Chapter  34. 


THE  FLAT-HEAD  AND  NEZ  PERCE  191 

not  only  possible,  but  more  than  probable  that  the  Flat-Heads  and  Nez 
Percys  received  some  early  knowledge  of  the  Christian  religion  from 
the  trappers  and  traders  of  the  Northwest  and  Pacific  Fur  Companies, 
the  rank  and  file  of  whom  were,  as  Chittenden  says,  "staunch  Roman 
Catholics,"  who  certainly  would  not  help  in  promoting  a  scheme  of 
introducing  Protestant  missionaries  anywhere,  least  of  all  in  their 
own  wild  haunts  of  the  Rocky  Mountains. 

But  whatever  persons.  White  or  Indian,  were  instrumental  in 
bringing  the  earliest  knowledge  of  the  Christian  religion  to  the  tribes, 
on  the  Columbia  River,  it  is  plain  that  to  them,  teachers  as  well  as 
disciples,  Christianity  meant  Catholicity,  and  furthermore  that  their 
instructions  had  fallen  on  good  ground.  Bancroft  in  the  History  of 
Oregon  has  a  long  note^*'  in  further  elucidation  of  the  acknowledged 
fact,  that  the  Flatheads  were  in  the  habit  of  placing  a  wooden  cross 
at  the  head  of  the  graves  of  their  dead,  giving  a  number  of  religious 
ideas  and  practices  of  the  natives.  "It  will  be  remembered,"  says 
Bancroft,  "that  the  Dalles  people  observed  Sunday  as  a  holiday,  in  the 
manner  of  the  Catholic  Church.  ...  So  well  advanced  in  the  Christian 
religion  were  they  (the  Flatheads,  Nez  Perces  and  their  neighbors), 
according  to  Bonneville,  that  they  would  not  raise  their  camps  on 
Sunday,  nor  fish,  hunt  or  trade  on  that  day,  except  in  case  of  severe 
necessity,  but  passed  a  portion  of  the  day  in  religious  ceremonies,  the 
chiefs  leading  the  devotions  and  afterwards  giving  a  sort  of  sermon 
upon  abstaining  from  lying,  stealing,  cheating  and  quarrelling,  and 
the  duty  of  being  hospitable  to  strangers.  Prayers  and  exhortations 
were  also  made  in  the  morning  on  week  days.  .  .  .  Besides  Sundays 
they  likewise  observe  the  cardinal  holidays  of  the  Roman  Catholic 
Church."  Of  the  Flatheads  John  Wyeth,  a  companion  of  Captain 
Bonneville,  says:  "I  have  never  known  an  instance  of  theft  among 
them,  neither  have  I  known  any  f|,uarrelling  nor  lying.  .  ,  .  They  have 
a  mild,  playful,  laughing  disposition,  and  this  is  portrayed  in  their 
countenances.  They  are  polite  and  unobstrusive.  With  all  their  quiet- 
ness of  spirit,  they  are  brave  when  put  to  the  test,  and  are  an  over- 
match for  an  equal  number  of  Black  feet,  their  inveterate  enemies." 
All  these  traits  had  been  observed  among  the  Flatheads  and  Nez 
Perces  long  before  any  missionary,  Catholic  or  Protestant,  had  been 
seen  among  them,  and  find  their  best,  T  may  say  their  only  satisfactory 
explanation  in  the  fact  that  as  early  as  1816  Catholic  Iroquois  had 
instructed  them,  as  best  they  could,  in  the  tenets  and  practices  of  the 
Catholic  religion. 

We  have  seen  from  the  testimony  so  far  adduced,  that  two  of  the 
St.  Louis  party  of  four  Flatheads  and  Nez  Perct^s  received  Baptism 
at  the  hand  of  the  priests  of  the  St.  Touis  Cathedral  and,  having  died, 
were  buried  with  the  Catholic  rites.  What  became  of  the  two  remain- 
ing members  of  the  embassy?  In  1841  there  appeared  the  celebrated 
work  of  George  Catlin,  Letters  and  Notes  on  the  Manners,  Customs 
and  Conditions  of  the  North  American  Indians,    written    during   the 


16  Bancroft,  /.   c.  vol.   I.  p.  p.    116-118. 


192  REV.  J.  ROTHENSTEINER 

eight  years  of  travel  from  1832-1839.  Letter  No.  48  in  Volume  II 
refers  to  these  Indians,  who  as  Catlin  states,  "were  a  part  of  a  dele- 
gation that  came  across  the  Rocky  Mountains  to  St.  Louis  a  few  years 
since  to  enquire  for  the  truth  of  the  representation  which,  they  said, 
some  white  men  had  made  amongst  them,  that  our  religion  was  better 
than  theirs,  and  that  they  would  all  be  lost  if  they  did  not  embrace  it. 
Two  old  and  venerable  men^^  of  this  party  died  in  St.  Louis,  and  I 
traveled  2000  miles  (companion  of  these  two  young  fellows)  toward 
their  own  country,  and  became  much  pleased  with  their  manners  and 
dispositions.  The  last  mentioned  of  the  two  died  near  the  mouth  of 
the  Yellowstone  River  on  his  way  home,  with  disease  he  had  con- 
tracted in  the  civilized  district ;  and  the  other  one,  I  have  since  learned, 
arrived  safely  among  his  friends,  conveying  to  them  the  melancholy 
intelligence  of  the  deaths  of  all  the  rest  of  the  party;  but  with  assur- 
ances at  the  same  time  from  General  Clark  and  many  Reverend  gentle- 
men that  the  report  which  they  had  heard  was  well  founded,  and  that 
missionaries  —  good  and  religious  men  —  would  soon  come  amongst 
them  to  teach  this  religion,  so  that  they  could  all  understand  and  have 
the  benefits  of  it.  When  I  first  heard  the  report  of  the  object  of  this 
extraordinary  mission  across  the  mountains  I  could  scarcely  believe 
it,  but  on  conversing  with  General  Clark  on  a  later  occasion,  I  was 
fully  convinced  of  the  fact." 

It  will  be  seen  that  George  Catlin's  report  of  what  he  heard  from 
the  two  surviving  members  of  the  Nez  Perce  and  Flathead  Indian 
delegation,  agrees  substantially  with  that  of  Bishop  Rosati,  except 
that  the  first  bringers  of  Gospel  tidings  according  to  Rosati  were  "two 
Indians" ;  according  to  Catlin,  "some  white  men" ;  but  this  difference 
is  not  necessarily  contradictory,  but  rather  complementary,  in  as  far 
as  some  of  the  Indians  may  have  first  heard  of  the  Christian  religion 
from  some  Catholic  woodranger  or  trader,  whilst  others  depended  for 
their  information  on  their  Iroquois  friends  from  Canada. 

Another  account,  namely  that  of  the  trader  with  whom  Catlin 
and  the  two  Indians  made  the  homeward  journey,  is  recorded  by 
Marcus  Whitman  himself  in  his  Journal  of  1835.  It  gives  one  new 
fact  which  fits  in  perfectly  with  the  accounts  we  have  so  far  seen.  But 
we  must  give  it  entire: 

The  following  is  the  history  of  these  Indians  that  came  to  St.  Louis 
to  gain  a  knowledge  of  the  Christian  reh'gion,  as  T  received  it  from  the 
trader^s  under  whose  protection  they  can^'C  and  returned.  He  says,  their 
object  was  to  gain  religions  knowledge.  For  this  purpose  the_  Flat-Head 
Tribe  delegated  one  of  their  principal  chiefs,  and  two  of  their  principal 
men,  and  the  Nez  Perce  tribe  a  like  delegation,  it  being  a  joint  delega- 
tion of  both  tribes.  In  addition  to  this  delegation  a  young  Nez  Perce 
came  along.    When  they  came  to  Council  Bluffs,  two  of  the  Flat-Heasd 


17  It  has  been  objected  that  the  description  "two  old  and  venerable  men"  does  not  fit 
the  two  Indians  that  died  in  St.  Louis  in  1831,  as  one  of  them  is  described  by  Edmcnd  Saulnier 
as  being  about  forty-four  years  old.  Yet,  in  the  estimation  of  a  mere  boy,  as  the  narrator 
was  at  the  time,  forty-four  years  may  have  seemed  to  be  sufficiently  advanced  to  merit  the 
epithets  old  and  venerable.  And  tbe  Indian  called  Paul  may  have  been  much  older  for  all 
we  know,  his  age  not  being  mentioned  in  the  Record. 

18  Who  the  trader  was  we  cannot  say,  but  as  the  great  majority  of  them  were  French 
Catholics,  we  may  assume  that  the  one  mentioned  was  of  the   Faith  also. 


THE  FLAT-HEAD  AND  NEZ  PERCE  193 

and  one  of  the  Nez  Perce  returned  home,  and  the  other  Flathead,  the 
chief,  and  the  Nez  Perce  chief,  and  the  remaining  one  of  the  delegation, 
and  the  young  Indian  (Nez  Perce)  came  to  St.  Louis,  where  they  re- 
mained through  the  winter.  At  St.  Louis  two  of  them  died,  and  the 
only  remaining  one  of  the  delegation  died  on  his  return  at  the  mouth 
of  the  Yellowstone,  so  that  there  was  no  one  to  return  but  the  young- 
man." 

According  to  this  there  were  originally  six  delegates,  three  from 
the  Nez  Perc6,  Choppunich,  and  three  from  the  Flat-Heads  (Salishan) 
together  with  the  Nez  .Perce  youth,  seven  all  told.  But  as  two  Flat- 
Head  and  one  Nez  Perc(5  delegate  returned  home  from  about  halfway 
of  the  journey,  there  were  only  two  Nez  Perce  and  one  Flat-Head 
left  of  the  delegation,  four  in  all,  if  we  add  the  Indian  companion.  Of 
these  one  Nez  Perce  and  the  only  Flat-Head  left  were  baptized  on 
their  death  bed  and  buried  in  St.  Louis.  The  two  remaining  Nez 
Perces  left  St.  Louis  in  the  Spring  of  1832,  but  the  only  remaining 
delegate  dying  on  the  way,  the  volunteer  companion  alone  returned 
to  the  expectant  tribes. 

We  have  one  more  testimony  to  offer,  one  we  have  never  seen 
quoted,  by  the  Rev.  P.  J.  Verhaegen,  S.J.,  Provincial  of  the  Western 
Province  of  the  Society  of  Jesus,  written  on  May  3,  1840: 

We  had  it  in  contemplation  to  open  a  new  mission  among  the 
Flathead  Indians,  on  the  other  side  of  the  Rocky  Mountains.  During 
the  administration  of  the  Rt.  Rev.  Bishop  Du  Bourg,  (Rosati)  a  deputy 
from  them  arrived  in  St.  Louis,  for  the  purpose  of  procuring  a  priest. 
This  deputy  died  shortly  after  his  arrival  at  this  place.  In  1835  a  sec- 
ond deputation  of  a  father  and  his  two  sons,  reached  the  University  of 
St.  Louis.  We  could  not,  at  that  time,  entertain  the  project,  on  account 
of  the  paucity  of  our  numbers  and  the  limited  means  at  the  disposal  of 
the  Superior  of  Missions.  We  therefore  beheld  with  the  deepest  regret, 
the  deputies  returning  to  their  remote  country,  without  having  accom- 
plished their  object.  In  the  month  of  October  1839  a  third  deputation 
of  two  Indians,  arrived  at  the  University,  having  the  same  object  in 
view.  Moved  by  the  ardent  desires  of  these  distant  and  desolate  chil- 
dren, who  called  so  perseveringly  for  those  who  might  break  the  bread 
of  life  to  them,  we  resolved  to  gratify  their  v/ishes  and  to  send  two 
Fathers  in  the  Spring.  The  two  deputies  left  St.  Louis,  full  of  joy  at 
the  happy  prospect — one  of  them  remained  at  Westport,  (now  Kansas 
City)  to  await  the  arrival  of  the  Fathers,  the  other  returned  to  the 
nations  beyond  the  Rocky  Mountains,  by  whom  he  had  been  sent,  to 
report  to  then  the  success  of  his  mission  and  to  prepare  a  band  pf 
warriors,  with  whom  he  was  to  return  in  the  Spring  to  meet  the  mis- 
sionaries and  his  companion  at  a  designated  point.  At  the  opening  of 
Spring,  the  time  appointed  for  the  fulfilment  of  our  promise,  when  the 
Caravan  of  the  Fur  Company  was  about  to  start  for  the  mountains,  the 
want  of  the  necessary  funds  rendered  it  impossible  for  us  to  send  two 
Fathers.  The  scarcity  of  money  was  so  great,  that  we  could  not  ob- 
tain, on  loan,  the  small  amount  of  one  thousand  dollars,  required  for 
the  outfit.  In  consequence  of  these  difficulties  we  were  enabled  to  send 
only  one  Father  (De  Smet).  He  left  us  on  the  fifth  of  April  to  accom- 
pany the  caravan  of  the  Fur  Company.^^ 


19  Father  Verhaegen's  Report  To  the  Most  Rev.  Archbishop  and  Right  Rev.  Bishops  in 
Provincial  Council  assembled,  May  3,  1840.  MS.  in  Archives  of  Catholic  Historical  Society 
of  St.   Louis. 


194  REV.  J.  ROTHENSTEINER 

It  will  be  noticed  that  Father  Verhaegen  speaks  of  but  one  dele- 
gate of  the  Flatheads  arriving  and  dying  in  St.  Louis.  According  to 
Whitman's  account  there  was  but  one  Flathead,  the  other  three  being 
Nez  Percys,  and  Father  Verhaegen  is  speaking  exclusively  of  the 
Flathead  mission.  The  second  deputation  was  on  its  way,  when  Whit- 
man wrote,  and  the  third  and  last  brought  permanent  results  in  the 
mission  established  among  the  tribe  by  Father  De  Smet,  S.J. 

It  is  hardly  necessary,  in  the  face  of  this  testimony  corroborating 
Bishop  Rosati's  account  as  contained  in  his  letter  of  Dec.  31,  1831,  to 
advert  to  the  legendary  story  with  a  slight  foundation  in  fact,  that 
these  Indians  really  came  to  secure  a  Book,  the  Protestant  Bible,  and 
departed  with  the  wild  lament,  that  they  had  come  for  the  "Book  of 
Heaven,"  the  "Book  of  God,"  but  that  the  Book  was  not  there  where 
General  Clark  had  brought  them ;  that  they  had  been  loaded  with 
gifts,  but  that  the  Book  was  not  among  them,  that  no  white  man  would 
go  with  them,  and  no  white  man's  Book  would  make  the  wav  plain. 
This  Protestant  embellishment  of  the  historical  facts,  originating  as 
we  have  seen,  with  the  Wyandot  half-breed  William  Walker  Jr.,  who 
stated  that  the  Flatheads  and  Nez  Percys  on  the  far  away  Columbia 
River  had  been  told,  that  the  white  men  far  to  the  rising  sim  had  a 
book  containing  directions  "as  to  the  way  of  pleasing  the  Great  Spirit." 
Here  was  a  call  for  Protestant  enlightenment ;  for,  of  course,  the 
Catholics  of  St.  Louis,  had  not  the  Book,  or  at  least  would  not  give 
it.^°  The  Protestants  of  St.  Louis,  at  that  time,  must  also  have  been 
short  of  Bibles :  for  living  at  St.  Louis  about  half  a  year,  and  being  led 
here  and  there,  the  white  man's  book,  alas,  was  not  among  the  gifts 
they  had  been  loaded  with,  and  the  "Book  of  Heaven"  would  not 
make  their  way  plain.  The  whole  story  has  such  an  unnatural  tone, 
and  is  so  plainly  gotten  up  for  a  special  purpose,  thtit  the  author  of 
The  Evolution  of  a  Lament^'^  comes  to  the  conclusion  that,  "in  the 
historical  garden  of  the  Pacific  Northwest,  in  the  course  of  years, 
these  rootless  flowers  will  die  out,  and  there  will  yet  remain  strength 
and  beauty  in  abundance."  Mr.  Elliott's  words  seem  but  an  echo  of 
the  prediction  made  by  one  of  the  early  Fathers  in  these  missions, 
the  Rev.  F.  X.  Kuppens,  S.J. :  "These  rocky  hills  will  bloom  like  a 
garden  of  roses." 

The  real  flowering  and  fruitage  of  these  remarkable  embassies 
are  to  be  found  in  the  celebrated  Catholic  Oregon  Missions  founded 
by  Father  Peter  De  Smet,  S.J.,  in  1840,  and  continued  to  the  present 
day  by  the  Fathers  of  the  Society  of  Jesus  of  the  California  Province.^* 

It  would  be  a  most  pleasant  task  to  sketch  the  origin  and  the 
early  triumphs  and  vicissitudes  of  the  Oregon  missions :  yet  that  sub- 
ject is  a  very  wide  one,  and  has  been  ably  treated  by  such  historians, 


20  Of  course,  there  was  no  shortage  of  Bibles  in  St.  Louis  at  the  time,  at  least  not 
among  the  Catholic  priests  and  people.  But  what  good  would  a  Bible  in  any  of  the  languages 
of  the  world,  except,  perhaps  the  Salishan  tongue,  bave  done  the  poor  Indians,  who  could 
very  probably  neither  read  nor  write?  The  talk  about  the  Book  which  the  Indians  came  to 
get   and   carry  with   them  is  mere  camouflage,  i.    e.   an   untruth   with   a  sinister   purpose. 

21  C.  T.  Johnson,  or  rather  J.   M.   Elliott. 

22  Cf.  L.  B.  Palladino,  S.J.,  Indian  and  White  in  the  Northwest,  Baltimore,  1894,  of 
which  noble  monument  of  a  noble  work,  we  understand,  a  new  edition  is  in  preparation. 


THE  FLAT-HEAD  AND  NEZ  PERCE  195 

as  Father  Palladino,^^  Bishop  Blanchet,"  Father  Van  Rensselaer,^' 
Ronan,-°  Chittenden  and  Richardson,"  and  by  the  Founder,  Father 
De  Smet-®  himself.  These  authors  give  us  a  comprehensive  view  of 
the  grandest  missionary  work  of  the  nineteenth  century  in  its  religious, 
social,  economical  and  political  aspect.  In  regard  to  its  civilizing  in- 
fluence I  would  quote  the  generous  words  of  a  man,  who  for  many 
years  held  the  highest  position  of  honor  and  trust  our  State  could 
confer,  and  whose  name  is  enrolled  among  the  truly  great  men  of  the 
nation.  Senator  George  G.  Vest.  It  was  in  the  summer  of  1884, 
shortly  after  my  ordination,  that  I  had  the  honor  of  making  the 
acquaintance  of  Senator  Vest.  Impressed  as  I  was  by  the  historical 
importance  of  a  former  member  of  the  Cabinet  of  President  Jefferson 
Uavis  and  the  present  United  States  Senator,  I  was,  of  course,  de- 
lighted when  a  few  weeks  later,  in  my  quiet  country  mission  of 
Portage  des  Sioux,  I  received  a  copy  of  a  speech  delivered  by  him  in 
the  Senate  on  the  burning  question  of  the  appropriations  for  the  Cath- 
olic Indian  Schools.  From  this  speech  I  would  quote  a  few  passages 
of  praise  and  just  acknowledgment  of  what  the  Jesuit  Fathers  of  the 
Oregon  Mission  have  accomplished  in  civilizing  and  christianizing  the 
Indians  in  the  Oregon  country,  and  what  they  would  have  accomplished 
in  the  Indian  Territory  as  well,  if  they  had  been  given  a  free  hand  and 
a  little  more  generous  support.  Senator  Vest  had  been  apointed  a 
member  of  a  Special  Committee  sent  out  to  investigate  the  Indian 
Reservations  in  the  West.  On  May  12.  1884,  the  question  as  to  the 
appropriation  for  the  schools  came  up  in  the  United  States  Senate, 
and  the  Senator  from  Missouri  made  his  report  in  an  impressive 
speech,  from  which  I  quote: 

"Tn  all  my  wanderings  in  Montana  last  summer  I  saw  but  one  ray 
of  light  on  the  subject  of  Indian  education  .  .  .  the  system  adopted  by 
the  Jesuits  is  the  only  practical  system  for  the  education  of  the  Indian, 
and  the  only  one  that  has  resulted  in  anything  at  all.'' 

Realizing  that  there  was  an  anti-Catholic  feeling  at  the  bottom 
of  the  opposition  to  the  Jesuit  Schools,  Senator  Vest  thought  proper 
to  state  his  own  position  in  regard  to  the  Catholic  religion : 

I  was  reared  in  the  old  Scotch  Presbyterian  church ;  my  father  was 
an  elder  in  it.  and  my  earliest  impressioxis  were  that  the  Jesuits  had 
horns  and  hoofs  and  tails  and  that  there  was  a  faint  tinge  of  sulphur 
in  the  circumambient  air  whenever  one  crossed  your  path  Some  years 
ago,  I  was  assigned  by  the  Senate  to  duty  upon  the  Commitee  of  Indian 


23  Indian  and  White  in  the  Northwest.  L.  P,.  Palladino,  Baltimore,  John  Murphy,   1894. 

24  Blanchet,  Notes  on  the  Oregon  Mission,   Portland,   Oregon,   1883. 

25  Van  Rensselaer,  S.J.,  Sketch  of  the  Catholic  Church  in  Montana.  American  Catholic 
Quarterly    Review,    Phil.    1887. 

26  Ronan,   P.,   History   of  the  Flathead  Indians.     Helena,    Montana,    1876. 

27  Chittenden  and  Richardson,  Life,  Letters  and  Travels  of  Father  Pierre-Jean  De  Smet, 
S.J.    1801-1873.    (Four  Volumes).   New  York,   Francis   Harper,    1905. 

28  Of  De  Smet's  works,  the  most  important  in  this  connection  are  the  Letters  and 
Sketches,  Philadelphia,  1843,  The  Origin,  Progress,  and  Prospects  of  the  Catholic  Missions 
of  the  Rockv  Mountains,  Philadelphia,  1843,  Oregon  Missions  and  Travels  over  the  Rocky 
Mourtains  1845  and  1846,  New  York,  Edward  Dunnigan,  1847,  and  lastly.  New  Indian 
Sketches,  New  York,   Sadlier   (1885). 


196  REV.  J.  ROTHENSTEINER 

Affairs,  and  I  was  assigned  by  the  committee,  of  which  Mr.  Dawes  was 
then  the  very  zealous  chairman,  to  examine  the  Indian  schools  in 
Wyoming  and  Montana.  I  did  so  under  great  difficulties  and  with 
labor  which  I  could  not  now  physically  perform.  I  visited  every  one 
of  them.  I  crossed  the  great  buffalo  expanses  of  country,  where  you 
can  now  see  only  the  wallows  and  trails  of  those  extinct  animals,  and 
I  went  to  all  these  schools.  I  wish  to  say  now  what  T  have  said  before 
in  the  Senate,  and  it  is  not  the  popular  side  of  the  question  by  any 
means,  that  I  did  not  see  in  all  my  journey,  which  lasted  for  several 
weeks,  a  single  school  that  was  doing  any  educational  work  worthy  the 
name  of  educational  work  unless  it  was  under  the  control  of  the  Jesuits. 
I  did  not  see  a  single  government  school,  especially  these  day  schools, 
where  there  was  any  work  done  at  all. 

Something  has  been  said  here  about  the  difference  between  enroll- 
ment and  attendance.  I  found  day  schools  with  1500  Indian  children 
enrolled,  and  not  ten  in  attendance,  except  on  meat  days  as  they  call  it, 
when  beeves  were  killed  by  the  agent  and  distributed  to  the  tribe.  Then 
there  was  a  full  attendance.  I  found  schools  where  there  were  old, 
broken-down  preachers  and  politicians  receiving  $1,200  a  year  and  a 
house  to  live  in  for  the  purpose  of  conducting  these  Indian  day  schools, 
and  when  I  cross-examined  them,  as  I  did  in  every  instance,  I  found 
that  the  actual  attendance  was  about  three  to  five  in  the  hundred  of  the 
enrollment.  I  do  not  care  what  reports  were  made,  for  they  generally 
come  from  interested  parties.  You  cannot  educate  the  children  with 
the  day  school. 

The  Jesuits  have  elevated  the  Indian  wherever  they  have  been 
allowed  to  do  so.  without  interference  by  bigotry  and  fanaticism,  and 
the  cowardice  of  insectivorous  politicians,  who  are  afraid  of  the  A.  P.  A., 
and  the  votes  that  can  be  cast  against  them  in  their  districts  and  their 
states.  They  have  made  him  a  Christian,  and,  above  even  that,  they 
have  made  him  a  workman  able  to  support  himself  and  those  dependent 
upon  him.  Go  to  the  Flathead  Reservation  in  Montana  and  look  from 
the  cars  of  the  Northern  Pacific  Railroad,  and  you  will  see  the  result 
of  what  Father  De  Smet  and  his  associates  began  and  what  was  carried 
on  successfully  until  the  A.  P.  A.  and  the  cowards  who  are  afraid  of 
it  struck  down  the  appropriation. 

Go  through  this  reservation  and  look  at  the  work  of  the  Jesuits, 
and  what  is  seen?  You  find  comfortable  dwellings,  herds  of  cattle  and 
horses,  intelligent,  self-respecting  Indians.  I  have  been  to  their  houses,, 
and  found  under  the  system  adopted  by  the  Jesuits  that  after  they  have 
educated  these  boys  and  girls,  and  they  had  intermarried,  the  Jesuits 
would  go  out  and  break  up  a  piece  of  land  and  build  them  a  house,  and 
that  couple  became  the  nucleus  of  civilization  in  the  neighborhood.  They 
had  been  educated  under  the  system  which  prevented  them  from  going 
back  to  the  tepee  after  a  day's  tuition.  The  Jesuits  found  that  in  order 
to  accomplish  their  purpose  of  teaching  them  how  to  work  and  depend 
upon  themselves,  it  was  necessary  to  keep  them  in  school,  a  boarding 
school,  by  day  and  night,  and  to  allow  their  parents  to  see  them  only 
in  presence  of  the  brothers  or  the  nuns. 

These  Jesuits  are  not  there,  as  one  of  them  told  me.  for  the  love 
of  the  Indian.  Old  Father  Ravalli  told  me,  lying  upon  his  back  in  that 
narrow  cell,  with  the  crucifix  above  him:  "I  am  here  not  for  the  love 
of  the  Indian,  but  for  the  love  of  Christ."  He  was  there  without  any 
pay  except  the  approval  of  his  own  conscience.  If  you  send  one  of  our 
people,  a  clergyman,  a  politician  even,  to  perform  this  work  among  the 
Indians,  he  looks  back  to  the  fleshpots  of  Egypt.  He  has  a  family,  per- 
chance, that  he  cannot  take  with  him  on  the  salary  he  receives.  He  is 
divided  between  the  habits  and  customs  and  luxuries  of  civilized  life, 
and  tlie  self-sacrificing  duties  that  devolve  upon  him  in  this  work  of 
teaching  the  Indians, 


THE  FLAT-HEAD  AND  NEZ  PERCE  197 

The  Jesuit  has  no  family.  He  has  no  ambition.  He  has  no  idea 
except  to  do  his  duly  as  God  has  given  him  to  see  it;  and  I  am  not 
afraid  to  say  this,  because  I  speak  from  personal  observation,  and  no 
man  ever  went  among  these  Indians  with  more  intense  prejudice  against 
the  Jesuits  than  I  did,  when  I  left  the  city  of  Washington  to  perform 
this   duty. 

These  brave  words  of  Senator  Vest,  whilst  placing  the  seal  of 
condemnation  on  our  narrow-minded  national  policy  in  regard  to 
the  Catholic  Indian  schools,  open,  at  the  same  time,  a  bright  vista  into 
a  most  interesting  historical  field.  We,  however,  must  stop  here,  with 
the  conclusion,  from  w^ell  established  facts,  that  the  purpose  of  the 
first  as  well  as  of  the  second  and  third  Indian  delegation  to  St.  Louis 
from  the  Pacific  slope,  was  not  to  get  "the  Book,"  but  rather  to  get 
a  Black  gown,  in  other  words,  was  not  a  Protestant  but  a  Catholic 
venture,  leading  to  great  results  for  the  Country  as  well  as  for  the 
Church. 

JOHN  ROTHENSTEINER 


AN   APPEAL 

HISTORICAL  MATTER  DESIRED 
by  the  Catholic  Historical  Society  of  St.  Louis 

Books  and  pamphlets  on  American  History  and  Biography, 
particularly  those  relating  to  Church  institutions,  ecclesiastical 
persons  and  Catholic  lay  people  within  the  limits  of  the  Louisiana 
Purchase ; 

Old  newspapers;  Catholic  modern  papers;  Parish  papers, 
whether  old  or  recent : 

We  zvill  highly  appreciate  the  courtesy  of  the  Reverend 
■  Pastors  who  send  us  regularly  their  Parish  publications ; 
Manuscripts ;  narratives  of  early  Catholic  settlers  or  relating 
to  early  Catholic  settlements ;  letters : 

In  the  case  of  family  papers  which  the  actual  owners 
zvish  to  keep  in  their  possession,  zve  shall  be  grateful  for 
the  privilege  of  taking  copies  of  these  papers; 
Engravings,  portraits.  Medals,  etc; 

In  a  word,  every  object  whatsoever  which,  by  the  most  liberal 
construction,  may  be  regarded  as  an  aid  to,  or  illustration  of  the 
history  of  the  Catholic  Church  in  the  Middle  West. 

Contributions  will  be  credited  to  the  donors  and  preserved 
in  the  Library  or  Archives  of  the  Society,  for  the  use  and  benefit 
of  the  members  and  other  duly  authorized  persons. 

Communications  may  be  addressed  either  to  the  Secretary, 
or  to  the  Librarians  of  the 

Catholic  Historical  Society  of  St.  Louis, 

209  Walnut  Street,  St.  Louis,  Mo. 


198 


NOTES 


HISTORICAL 

The  question  as  to  the  exact  spot  within  the  present  city  limits  of 
St.  Louis,  where  the  sacrifice  of  the  Mass  was  first  offered,  may  not 
seem  so  easy  of  solution. 

Edwards,  in  his  Great  West,  seems  to  imply  that  it  was  the  "Church 
block"  between  Market,  Walnut,  Second  and  Third  streets,  probably  on 
account  of  the  fact  that  it  really  did  contain  the  first  church  edifice  ever 
erected  in  St.  Louis.  Father  L.  Kenny,  S.J.,  in  establishing  the  claims 
of  the  long-forgotten  village  of  "La  Riviere  des  Peres"  as  the  earliest 
white  settlement  in  Missouri,  and  incidentally  placing  it  on  the  north 
bank  of  the  river  of  that  name,  must,  of  necessity,  claim  that  the  first 
Mass  in  St.  Louis  was  celebrated  by  some  Jesuit  Father  at  the  mouth 
of  the  River  des  Peres  about  December  3,  1700. 

But  there  was  an  earlier  encampment  of  priests,  though  only  a 
temporary  one,  on  the  site  of  St.  Louis,  when  the  Priests  of  the  Foreign 
Missions,  Montigny,  Saint-Cosme,  Davion  and  Thaumer  de  la  Source 
voyaged  down  the  Mississippi  in  1699.  We  quote  from  Saint-Cosme's 
letter  to  the  Bishop  of  Quebec:  "The  next  day  (i.  e.,  December  7, 
1699),  about  noon  we  reached  the  Tamarois.  ...  As  they  had 
given  trouble  to  some  of  Mr.  de  Tonty's  men,  a  year  before,  they  were 
afraid,  and  all  the  women  and  children  fled  from  the  village  (Cahokia)  ; 
but  we  did  not  go  to  it ;  as  we  wished  to  prepare  for  the  Feast  of  the 
Conception,  we  cabined  on  the  other  side  of  the  river.  Mr.  de  Tonty 
went  to  the  village  and,  having  reassured  them  a  little,  he  brought  us 
the  chief,  who  begged  us  to  go  and  see  him  in  his  village  (Cahokia). 
We  promised  to  do  so,  and  next  day,  Feast  of  the  Conception,  after 
saying  our  Masses,  we  went  with  Mr.  de  Tonty  and  seven  of  our  men 
armed.  .  .  .  The  Tamarois  were  cabined  on  an  island  lower  down 
than  their  village."  (Shea,  Early  Voyages  up  and  down  the  Mississippi, 
p.  66). 

Now,  the  village  of  the  Tamarois  was  in  the  neighborhood  of  the 
present  Cahokia,  opposite  about  the  foot  of  Arsenal  street;  the  island 
on  which  they  cabined  at  the  time  was  our  Arsenal  Island.  The  place 
where  the  first  Mass  was  said  in  St.  Louis  is  the  river  bank  somewhat 
north  of  Arsenal  Street,  and  the  day  was  December  8,  1699,  Feast  of 
the  Immaculate  Conception.  Four  priests  were  in  the  company :  Mon- 
tigny, Saint-Cosme,  Da,vion  and  Thaumer  de  la  Source  ;  and  most  prob- 
ably, all  four  celebrated  the  holy  sacrifice  on  that  day,  two  hundred  and 
twenty-one  years  ago  next  December. 


Various  references  are  made  to  Father  Angelo  Inglesi  in  the  corre- 
spondence exchanged  between  Bishop  Du  Bourg  and  Propaganda  dur- 

199 


200  NOTES 

ing  the  years  1821  and  1822,  published  in  the  pages  of  the  Review. 
Little  is  found  there,  however,  touching  the  activity  of  the  Bishop's 
envoy  on  behalf  of  the  Louisiana  Mission.  To  his  credit  must  be 
ascribed  in  part  the  organization  of  the  Lyons  Association  for  the 
Propagation  of  the  Faith,  and  the  sending  to  America  of  several  bands 
of  zealous  laborers,  one  of  whom  was  to  occupy  a  place  of  prominence 
in  the  American  hierarchy  as  first  Bishop  of  Galveston  and  Archbishop 
of  New  Orleans — John  Mary  Odin.  Inglesi  secured  money,  too :  dona- 
tions and  loans.  Of  the  latter  one,  the  "Montmorenci  loan,"  indirectly 
at  least,  was  to  play  a  part  in  the  financing  of  the  Cathedral  on  Walnut 
Street.  The  story  of  this  loan  is  a  curious  aftermath  of  Inglesi's 
embassy. 

While  in  France,  Bishop  Du  Bourg's  envoy  who,  thanks  to  his 
family  connections,  obtained  entrance  into  the  most  exclusive  circles 
and  rubbed  elbows  with  the  nobility,  contracted  with  Duke  Matthew  of 
Montmorenci  and  his  consort  for  a  loan  of  30,000  francs  ($6,000)  in 
the  name  of  his  Bishop.  There  was,  it  appears,  an  understanding  be- 
tween the  prelate  and  his  agent  that  the  latter  would  eventually,  after 
his  return  to  America,  pay  off  the  debt  out  of  his  own  patrimony.  For 
reasons  sufficiently  explained  in  the  Notes  accompanying  the  Corre- 
spondence, Inglesi  did  not  come  back  west ;  he  remained  some  time  in 
Philadelphia,  where  he  became  involved  in  the  Harold  controversy, 
and  left  shortly  afterwards  for  Haiti,  where  he  died  June  13,  1825, 
of  yellow  fever  contracted  in  attending  the  patients  stricken  with  the 
epidemic. 

His  estrangement  from  Bishop  Du  Bourg  in  1823,  and  still  more 
his  death,  put  the  prelate  in  a  rather  delicate  position.  The  Montmo- 
renci loan  had  been  negotiated  in  his  name ;  and,  indeed,  as  soon  as  he 
had  received  the  money,  he  had  invested  it  in  the  purchase  of  a  piece  of 
property  on  the  River  des  Peres,  which  he  intended  as  an  endowment 
for  the  See  of  St.  Louis.  After  his  return  to  France  in  1826,  in  one  of 
his  first  letters  he  promised  to  Bishop  Rosati  to  make  over  to  him  all 
that  he  had  acquired  for  the  Mission.  Months  passed,  however,  before 
he  spoke  again  of  this  settlement.  The  reason  was  that  he  considered 
himself  in  honor  bound  personally  for  the  Montmorenci  debt ;  and 
though  no  mortgage  had  been  given,  he  regarded  it  as  a  matter  of  equity 
that  the  land  in  St.  Louis  County  should  be  kept  by  him  as  a  guarantee 
of  the  loan.  From  Montauban  he  confided  his  scruples  on  this  score  to 
Bishop  Rosati  on  April  22  and  November  29,  1827 : 

I  carry  in  France  a  heavy  debt,  contracted  in  iny  name  by  Father 
Inglesi,  the  amount  of  which  (it  was  to  be  paid  back  by  him)  was  used 
for  the  purchase  of  the  St.  Louis  land.  It  is  a  matter  of  30,000  francs 
($6,000).  I  have  devoted  to  its  payment  all  that  I  hope  to  get  from  my 
patrimony  in  San  Domingo.  But  how  much  will  this  bring.  I  know  not; 
still,  on  the  other  hand,  I  must  not  neglect  a  transaction  wherein  my 
honor  is  involved.  Now,  this  will  eat  up  all  my  savings  for  years. 
.  .  .  Fortunately,  the  deal  was  made  with  people  of  high  rank,  very 
rich  and  very  pious,  who  do  not  want  me  to  bother  myself  about  it,  and 
ask  for  no  interests,  although  they  do  not  renounce  the  principal.  .  .  . 
I  consider  the  land  on  the  River  des  Peres  as  mortgaged  de  jure  (al- 
though it  is  not  de  facto)  to  the  Montmorenci  family,  which  furnished 
the  money  for  it — until  I  am  able  to  pay  it  back. 


NOTES  201 

As  time  rolled  on  Bishop  Du  Bourg  saw  that  savings  he  could 
realise  none,  as,  despite  the  strictest  economy  (he  even  lived  some  time 
in  his  seminary  to  save  expenses),  the  paltry  salary  which  the  French 
royal  government  doled  out  to  its  Bishops  was  but  a  miserable  pittance, 
scarcely  enabhng  them  to  live.  Moreover,  it  became  every  day  more 
evident  that  nothing  was  to  be  expected  from  San  Domingo.  He  had 
not  as  yet  made  conveyance  to  Bishop  Rosati  of  any  of  his  American 
holdings,  and  the  St.  Louis  prelate  felt  all  the  more  uneasy  that  he  was 
then  planning  his  Cathedral.  On  January  28,  1829,  Du  Bourg  wrote  to 
him: 

I  have  qualms  of  conscience  on  the  matter  of  leaving  the  Mont- 
morenci  family  without  any  other  security  to  cover  the  30,000  francs 
which  I  mentioned  tot  you,  but  the  land  on  the  River  des  Peres.  It 
would  be  a  sorry  return  for  their  zeal  and  generosity  Hitherto  I  had 
reckoned  on  my  savings  to  gradually  pay  off  that  debt.  But  I  am  not 
yet  out  of  the  debts  I  had  to  make  for  settling  here.  .  .  .  The  in- 
demnity which  I  had  been  hoping  to  receive  in  compensation  for  our 
losses  in  San  Domingo  will,  it  seems,  dwindle  down  to  nothing.  For 
these  reasons  have  I  hesitated  to  make  a  pure  donation  of  the  various 
holdings  I  still  have  in  America. 

He  accordingly  proposed  that  Rosati  buy  from  him  the  property 
on  the  Des  Peres,  "Henry's  family"  (of  negroes),  his  library^  and  what- 
ever articles  of  furniture  he  had  left  behind— the  whole  for  20,000 
francs,  payable  in  four  yearly  notes  of  5,000  francs  each,  in  favor  of 
the  Montmorenci  family.  There  would  thus  remain  to  him  (Du  Bourg) 
only  10,000  francs  to  pay,  for  which  he  deemed  the  furniture  of  his 
episcopal  residence  to  be  sufficient  security.  Thib  was,  he  added,  for 
the  Bishop  of  St.  Louis  an  excellent  bargain,  as  the  whole  was  prac- 
tically worth  twice  as  much  as  the  price  asked  for. 

The  offer  looked  good  to  Rosati ;  he  accepted  it,  and  early  in  the 
summer,  1829,  sent  the  four  notes  payable  March  1,  1830,  1831,  1832 
and  1833  (the  date  of  maturity  of  the  last  three  notes  was,  the  follow- 
ing year,  on  Du  Bourg's  advice  and  for  reasons  of  convenience,  changed 
to  July  1st).  Still  Bishop  Du  Bourg  in  return  did  not  release  the  prop- 
erty on  the  Des  Peres,  as  we  learn  from  his  letter  of  September  25, 
1829:  ^ 

I  am  forwarding  your  four  notes  to  the  Duchess  Matthew  of  Mont- 
morenci, together  with  two  from  myself,  to  complete  the  30,000  francs 
due  her  and  thus  put  an  end  to  a  matter  of  honor  which  has  caused  me 
much  trouble.  .  .  .  Life's  uncertainty,  however,  compels  me  to 
mamtam  the  mortgage  on  the  property  until  the  last  cent  is  paid. 

Rosati's  first  note  was  honored  at  maturity  by  the  treasurer  of  the 
Association  for  the  Propagation  of  the  Faith,  out  of  the  allowance  to 
the  Diocese  of  St.  Louis.  The  arrangement  was  that  the  other  three 
notes  would  be  paid  in  the  same  way.  During  the  first  months  of  1831, 
however.  Bishop  Rosati  found  himself  in  sore  need  of  money  for  push- 

j  \'^'yi^-  ^'^  Bishop  Du  Bourg's  library  become  the  possession  of  the  Bishops 
and  Archbishops  of  St.  Louis.  It  forms  the  bulk  of  the  "St.  Louis  Diocesan 
Library  the  home  of  which  was  formerly  at  St.  John's  Rectory,  and  is  now 
at  the  Kennck  Seminary. 


202 


NOTES 


ing  on  the  work  of  the  Cathedral.  In  such  circumstances,  $1,000  yearly 
meant  a  great  deal.  On  March  12,  1831,  he  proposed  to  Bishop  Du 
Bourg  a  new  arrangement  in  regard  to  the  remaining  two  notes. 

"I  see,"  replied  the  latter  on  June  13,  "your  great  difficulty  to  get 
ready  money  for  the  construction  of  your  Cathedral,  and  I  realize  how 
critical  your  position  is.  ...  I  shall  neglect  nothing  in  order  to  help 
you.  According  to  your  wishes,  I  will  assume  your  obligation  for  your 
two  notes  (July  i,  1832  and  1833)  yet  due  to  Mrs.  de  Montmorenci,  that 
is,  10,000  francs.  I  am  going  to  try  to  sell  some  government  bonds  left 
me  by  my  poor  brother,  Louis  ^  to  the  amount  of  20  to  22,000  francs, 
in  order  to  put  the  proceeds  at  your  disposal.  I  trust  I  may  be  able  to 
sell  them  without  difficulty.  .  .  .  The  whole  means  a  loan  to  you  of 
the  sum  of  30  to  32,000  francs  (about  6  to  7,000  dollars),  for  which  I  am 
willing  to  take  as  payment  a  bonded  interest  of  6  per  cent,  covered  by  a 
mortgage  on  the  interest  of  the  Church  property  you  have  just  sold  to 
Morton,  of  St.  Louis.  In  other  words,  you  will  be  selling  me  for  30,000 
francs,  for  instance,  1800  francs  of  the  interest  owed  you  by  Morton  on 
said  property,  and  so  on  in  proportion  to  the  funds  I  may  procure  you ; 
for  it  is  possible  that  there  are  still  some  large  outstanding  notes  due  to 
my  brother  Louis,  in  which  case  I  shall  be  happy  to  put  eventually  the 
returns  at  your  disposal.  But  as,  on  the  other  hand,  the  inheritance 
of  this  dear  brother  was  given  me  only  in  trust  on  behalf  of  some  of  our 
nephews  who  are  in  poverty;  and,  on  the  other  hand,  French  government 
bonds  yield  now  at  least  6  per  cent,  I  should  be  guilty  of  injustice  in 
their  regard,  did  I  not  stipulate  for  this  interest. 

Three  months  later  Bishop  Du  Bourg  announced  to  Father  Saul- 
nier,  who  was  his  proxy  in  this  business,  that,  instead  of  30,000,  it  was 
35,000  francs  which  he  put  at  the  disposal  of  Bishop  Rosati ;  for  this 
sum  Saulnier  could  draw  at  once  on  Mr.  Huguenin,  of  Bordeaux;  for 
the  remainder  of  the  Morton  loan  on  half  of  the  Church  property  (the 
whole  loan  represented  a  principal  of  44,(XX)  francs),  he  (Saulnier) 
would  sign  two  notes  of  4,5(X)  francs  each,  payable,  the  one  after  one 
year,  and  the  other  after  two  years.  In  the  beginning  of  August,  1832, 
all  these  transactions  were  concluded,  and  Bishop  Du  Bourg  sent  the 
following  statement  to  St.  Louis : 


Dr.        L.  W.  Du  Bourg,  Bishop  of  Montauban,  to  Rt. 
Rev.  Rosati,  Bishop  of  St.  Louis,  Mo. 


Cr. 


To  sale  of  a  land  interest  at 

6  %  of  2640  francs 44,000 

To    yearly    interest    payable 

April   I,    1833 2,640 


Balance    due   to 
Bourg    


L.    W.    Du 


.   1,095 

47,735 


By 


By  interest  at  6  %   on  35,ooo 
from    April    i,    1831,    to 
April  I,  1833  (two  years)  4,200 
d°  on  6,000  francs  since 
April     r,    1833     (i    year 
and  9  months) 450 

By  d°  on  2,000  francs  from 
July  I,  1832  to  April  i, 
1833  : 80 

By  principal  paid  at  above- 
mentioned  dates    43,000 


47,735 


2  Louis  Joseph  Du  Bourg,  "le  Beau  Du  Bourg,"  as  he  was  surnamed  in  New  Orleans, 
was,  after  his  return  to  Bordeaux,  the  unofficial,  but  most  active  agent  in  France  for  the 
Louisiana  Mission.  He  died  at  the  old  family  m.ansion,  7  Rue  St.  Seurin,  at  Bordeaux,  on 
November  4,  1830.  As  he  was  a  bachelor,  his  estate  went  to  the  Bishop,  his  sole  surviving 
brother. 


NOTES  203 

Agreed  on  the  amount  of  the  present  account,  amounting  to  forty- 
seven  thousand  seven  hundred  and  thirty- five  francs,  whereby,  beside  the 
interest  of  2640  francs,  maturing  on  April  i,  1833,  there  remains  due  to 
L.  W.  Du  Bourg  a  balance  of  one  thousand  and  ninety-five  francs,  which 
he  begs  Bishop  Rosati  kindly  to  accept  as  an  humble  offering  for  his 
Cathedral.    Montauban,  August  13,  1832. 

^h.  Wm.  Du  Bourg,  Bp.  of  Montauban. 

But  what  of  the  Montmorenci  notes?  It  will  be  recalled  that  Du 
Bourg,  besides  the  two  which  he  took  in  1831  from  Bishop  Rosati,  had 
subscribed  two  in  his  own  name.  The  two  turned  over  from  St.  Louis 
matured  on  July  1,  1832  and  1833,  respectively;  his  own  were  payable 
in  1834  and  1835.  He  paid  at  maturity  the  Rosati  notes ;  but  when  he 
died  at  Besanqon,  on  December  12,  1833,  his  own  notes  were  still  due. 
We  must,  therefore,  turn  to  his  last  will,  dictated  to  Canon  Querry,  his 
secretary,  from  his  death-bed,  just  a  week  before  his  demise,  to  find 
out  his  dispositions  in  regard  to  this  debt : 

I  owe  two  notes  of  5,000  francs  each,  which  I,  out  of  an  excessive 
tenderness  of  conscience,  which  I  have  much  regretted,  consented  to 
'  the  widowed  Duchess  of  Montmorenci,  maturing,  the  one  about  next 
May  or  June,  and  the  other  a  year  after.  Believing  I  am  about  to  appear 
before  God,  I  do  not  hesitate  to  declare  solemnly  to  said  Lady,  that,  in 
conscience,  she  has  no  right  to  that  money.  A  few  reflections  on  the 
origin  of  this  pretended  debt  will  suffice,  if  needs  be,  to  convince  her  of 
that.  My  executor  shall  make  for  her  a  copy  of  the  present  article  of 
this,  my  last  will ;  if  My  Lady  insists  on  the  payment  of  these  notes, 
my  signature  must  be  honored ;  at  all  events,  he  should  not  neglect  to 
take  back  the  notes. 

Whether  "My  Lady"  insisted  or  not  on  the  payment  of  these  notes, 
we  know  not.  At  any  rate,  the  issue,  one  way  or  the  other,  was  not  to 
benefit  any  either  Bishop  Rosati  or  the  Diocese  of  St.  Louis :  a  codicil  to 
Archbishop  Du  Bourg's  will  stipulated  that,  in  case  the  Montmorenci 
notes  were  canceled.  Father  Leclerc  and  Canon  Querry  were  to  receive 
one  thousand  francs  each  out  of  that  money,  the  remainder  going,  ac- 
cording to  the  tenor  of  the  will,  to  the  Archbishop's  niece,  Caroline  Du 
Bourg  de  Sainte-Marie,  who  was  a  widow  and  in  very  moderate  cir- 
cumstances. 


From  Card'nal  Gibbons'  book,  A  Retrospect  of  Fifty  Years,  we 
will  quote  the  following  words  in  just  appreciation  of  our  great  Arch- 
bishop Kenrick,  with  whom  he  was  on  intimate  terms :  In  describing 
the  proceedings  of  the  Vatican  Council,  he  says : 

Archbishop  Kenrick  of  St.  Louis  was  among  the  most  noteworthy 
prelates  from  the  United  States.  Archbishop  Kenrick  spoke  Latin  with 
most  admirable  ease  and  elegance.  I  observed  him,  day  after  day,  re- 
clining in  his  seat  with  half-closed  eyes,  listening  attentively  to  the  de- 
bates without  taking  any  notes.  And  yet  so  tenacious  was  his  memory 
that,  when  his  turn  came  to  ascend  the  rostrum,  he  reviewed  the  speeches 
of  his  colleagues  with  remarkable  fidelity  and  precision  without  the  aid 
of  manuscript  or  memoranda. 


204  NOTES 

In  regard  to  the  question  that  the  Vatican  Council  had  to  settle  as 

to  where  the  true  seat  of  infallibility  lies,  he  again  refers  to  Archbishop 

Kenrick,  who  was  opposed  to  the  definition  of  papal  infallibility,  but 

when  the  council  decided  in  favor  of  it,  "then  he  most  nobly  accepted  it 

and  published  it  in  his  diocese.     Years  afterward  somebody  spoke  of 

the  Archbishop  to  Pope  Leo  XIII,  and  criticised  his  attitude  during  the 

Vatican  Council  to  the  Holy  Father,  upon  which  the  Holy  Father  re- 

pHed,  indignantly,  "The  metropolitan  of  St.  Louis  was  a  noble  man  and 

a  true  Christian  Bishop.    When  he  sat  in  council  as  a  judge  of  the  faith, 

he  did  according  to  his  conscience  and  the  moment  the  decision  was 

taken,  although  it  was  against  him,  submitted  with  filial  piety  of  a 

Catholic  and  a  Christian."  And  from  this  Cardinal  Gibbons  comments 

upon  the  theory  of  some  that  the  Catholic  Church  has  no  freedom  of 

thought.  He  quotes  Archbishop  Kenrick  again  as  saying  that  "the  Pope's 

power  was  given  for  edification,  not  for  destruction ;  if  he  used  it  for 

love  of  domination  scarcely  will  he  meet  with  obedient  populations." 

In  this  connection  it  is  proper  to  refer  to  the  fact  that  Cardinal 

Gibbons  is  the  last  "living  Father  of  the  Vatican  Council.'*     "Now 

alone  upon  this  earth,"  he  says,  "I  can  report  what  happened  within 

these  sacred  walls."    It  will  prove  interesting  to  compare  the  Cardinal's 

opinion  with  that  rendered  by  Father  Granderath  in  his  great  History 

of  the  Vatican  Council. 


To  Mr.  Scannell  O'Neill,  who  kindly  contributed  the  interesting 
Notes  on  Sister  Mary  Theonella  Hite  and  her  Family,  published  in  our 
last  number  (pp.  97 — 100),  we  are  once  more  indebted  for  the  follow- 
ing, dealing  with  a  member  of  one  our  old  St.  Louis  families — the 
Garesche  famliy,  so  well  represented  to  this  day  among  the  Catholics  of 
our  city.  This  genealogico-biographical  note  was  first  printed  in  The 
Catholic  Columbian  (Columbus,  O.),  of  July  30,  1920: 

THE  CATHOLIC  DAUGHTERS  OF  LOUIS  McLANE 
In  the  year  iSii,  James  Peale,  the  famous  American  painter,  placed 
on  enduring  canvas  the  "Rencontre  Between  Colonel  Allen  McLane  and 
Two  British  Horsemen."  Colonel  McLane  (i  746-1829)  was  a  valiant 
patriot  of  the  Revolutionary  era  who  took  an  active  part  in  many  of  its 
principal  battles.  In  personal  combat  with  three  British  dragoons  near 
Frankford,  Penna.,  he  killed  one,  wounded  another,  and  compelled  the 
third  to  flee.  Two  of  Col.  McLane's  granddaughters,  Juliette  and  Mary, 
have  peculiar  interest  for  us,  for  the  reason  that  both  of  them  became 
Catholics.  Juliette  McLane  Garesche  and  Mary  McLane  Hobbins  (let 
their  names  be  held  in  reverent  affection)  were  the  daughters  of  Louis 
McLane  (1786-1857)  and  Catherine  Mary  Milligan.  Their  father,  whose 
handsome  features  adorn  our  old  Treasury  Notes,  was  successfully 
member  of  Congress,  United  States  Senator  twice  Minister  to  England, 
on  the  last  occasioin  of  which  he  had  as  his  Secretary  of  Legation  no 
less  a  personage  than  Washington  Irving;  Secretary  of  the  U.  S.  Treas- 
ury, 1831-1833;  Secretary  of  State,  1833-34,  and  president  of  the  Balti- 
more &  Ohio  Railroad.  They  were  the  sisters  of  Robert  M.  McLane 
(1815-1898),  member  of  Congress,  envoy  to  Japan,  China,  Korea, 
etc.,  Mmister  to  Mexico,  Governor  of  Maryland  and  Unitetd  Statws 
Mmister  to  France;  of  Rebecca,  wife  of  Philip  Hamilton,  son  of  the 


NOTES  205 

great  Alexander  Hamilton;  and  of  Lydia,  wife  of  General  Joseph  E. 
Johnston,  the  noted  commander  of  Confederate  forces  during  the  Civil 
War. 

Juliette  McLane  was  born  at  Wilmington,  Delaware,  in   1826,  and 
died  at  St.  Michael,  La.,  in  1885.   The  prospect  of  marriage  with  a  Cath- 
olic gentleman  of  St.  Louis,  Mr.  Bauduy  P.  Garesche,  brought  her  into 
intimate  relations  with  her  future  sisters-in-law,  who  endeavored  to  en- 
lighten her  concerning  the  saving  truths  of  the  Catholic  religion.     Find- 
ing that  she  was  unable  to  reply  to  their  criticisms  of   Protestantism, 
Miss  McLane  procured  books  and  began  a  long  and  systematic  study  of 
the  controversy  between  Protestantism  and  Catholicity.     The  result  was 
that  she  lost  faith  in  her  own  creed  and  absented  herself  from  the  serv- 
ices of  her  denomination.    Her  parents,  noting  her  change  of  views,  sug- 
gested to  their  parish  clergyman  that  he  do  something  to  bring  her  to  a 
knowledge  of  the  "error  of  her  ways."     To  this  end  he  one   Sunday 
preached  a  virulently  anti-Catholic  sermon.     To  show  her  disapproval. 
Miss  McLane  arose  right  in  the  middle  of  the  sermon  and  walked  out 
of  the  church.    Her  family  spent  the  following  winter  in  New  York  City, 
where  Juliette  followed  with  closest  attention  and  profit  to  herself  the 
eloquent  sermons  then  being  preached  in  the  Cathedral  by  Archbishop 
Hughes.    Her  doubts  now  having  been  entirely  set  at  rest,  she  was,  with 
the  reluctant  consent  of  her  parents,  received  into  the  Church  by  the 
Archbishop  in  the  following  spring.     Her  father  was  shortly  afterward 
appointed   United    States   Minister   to    England,   and   while   resident   in 
London.  Miss  McLane  came  to  know  and  to  reverence  the  Religious  of 
the  Sacred  Heart.     Her  marriage  to  Mr.  Garesche  occurred  on  Septem- 
ber 25,  1849,  after  which  she  left  Baltimore,  to  which  city  her  family 
had  returned,  to  live  in  St.   Louis.     Two  of  her  daughters — Lily   and 
Catherine — having   become    Religious    of   the    Sacred    Heart,   and    Mrs. 
■    Garesche  now  being  a  widow  and  her  other  two  children  in  the  bosom 
of  God,  she  entered  the  Convent  of  the  Sacred  Heart  at  Grand  Coteau, 
La.,  on  May  5,  1876,  pronounced  her  vows  in  St.  Louis  in  1878,  and  made 
■.  her  solemn  profession  at  the  Mother  House  of  her  Order  in  Paris  in 
1881.    After  having  served  God  faithfully  in  this  country  and  New  Zea- 
land,  Madame  Garesche  closed  her  eyes  on  the  world  at   St.  Michael, 
La.,  in  1885. 

Madame  Garesche's  sister,  Mary,  married  Dr.  Joseph  Hobbins 
(1816-1894),  founder  of  the  Medical  Department  of  the  University  of 
Wisconsin,  and  eminent  as  a  horticulturist,  to  whose  efforts  Madison, 
Wisconsin,  owes  the  possession  of  so  many  fine  trees.  Dr.  Hobbins 
was  a  native  of  England  and  became  a  Catholic  through  the  influence  of 
his  future  wife.  Indeed  from  the  day  she  was  received  into  the  Church 
Mary  McLane  Hobbins  was  ever  a  most  zealous  apostle  of  Jesus  Christ, 
and  to  her  edifying  life  and  example  many  owed  their  grace  of  con- 
version. She  often  recounted  her  recollections  of  the  great  men  and 
women  she  met  in  her  father's  house  in  London,  including  Tom  Moore, 
and  of  having  as  a  child  sat  entranced  on  the  lap  of  Washington  Irving 
as  he  spun  his  fascinating  stories  of  the  Alhambra  and  Sleepy  Hollow. 
Mrs.  Hobbins  died  at  Madison,  Wis.,  in  1897. 

The  above  note  supplements  excellently  those  given  on  the  Gar- 
esche family  by  Joseph  Willcox  in  elucidation  of  the  Extracts  from  the 
Diary  of  Rev.  Patrick  Kenny,  published  by  him  in  the  Records  of  the 
American  Catholic  Historical  Society  (Vol.  IX,  No.  3,  pp.  338  and 
foil.).  '  '  t^f 


206  NOTES 

From  the  Registre  des  Mariages  of  the  parish  of  St.  Landry  of 
Opelousas,  La.,  was  culled  the  following  entry : 

1812.     September  16. 

CHARTRAN,  Louis,  a  native  of  St.  Louis,  of  the  Illinois,  legitimate 
son  of     .     .     .     {paper  water-worn)     .     .    .     Chartran  and    Marie 
Gerardin,  was  united  in  matrimony  to  Zoe  Courtableau,   daughter 
of  James  Courtableau  and     .     .     .     widow  of  Mr.  Luke  Collins. 

Michael  Bernard  B.\rriERE,  Rector. 


We  are  in  receipt  of  The  Catholic  Citizen's  Golden  Jubilee  Sou- 
venir. This  is,  in  size,  a  tiny  booklet,  but  its  few  pages,  as  a  short  in- 
scription on  an  historic  landmark,  brim  over  with  the  nervous  energy 
which  has  inspired  the  valiant  Catholic  editors  from  the  now  long- 
distant  day  when  the  Star  of  Bethlehem  arose  over  the  green  waters  of 
the  Bay  of  Milwaukee  (October  1,  1869),  and  the  Catholic  Vindicator 
came  forth,  armed  cap  and  pie,  from  the  Rectory  of  Rev.  John  Casey,  at 
Monroe,  Wis.  (November  3),  1870).  Fifty  years  is  a  long  span  of  life 
for  any  newspaper ;  and  for  a  militant  Catholic  organ  to  attain  this  ma- 
ture age  is  in  itself  evidence  of  a  powerful  vital  principle  animating  the 
whole  being.  Humphrey  J.  Desmond  has  been,  for  well-nigh  thirty 
years.  The  Catholic  Citizen^s  life-principle.  To  the  able,  valiant  and 
staunchly  Catholic  Editor  and  to  the  newspaper  to  which  he  has  conse- 
crated the  best  of  his  life,  we  offer  our  sincere  congratulations  and  our 
earnest  wishes. 


Perhaps  of  all  the  charitable  organizations  of  to-day  none  is  so 
well  known  and  so  widespread  as  that  of  the  St.  Vincent  de  Paul  So- 
ciety. Founded  upon  prinicples  of  charity  laid  down  by  the  illustrious 
Saint  whose  name  it  bears,  as  a  kind  messenger,  it  has  brought  and  is 
still  bringing  help  and  succor  to  the  needy  of  every  color  and  creed 
throughout  the  world.  Far  back  in  the  sixteenth  century  there  was  born 
in  Pouy,  Gascony,  France,  Vincent  de  Paul,  whose  charity  and  love  of 
the  poor  has  confounded  the  world.  Led  on  by  a  true  love  of  God, 
which  is  best  evinced  in  the  love  of  neighbor,  he  devoted  his  best  en- 
deavors to  the  service  of  the  needy  and  the  afflicted.  Calling  about  him 
bands  of  noble  men  and  women,  he  formed  them  into  conference  and 
through  them  collected  and  distributetd  the  necessaries  of  life  to  the 
starving  thousands  of  Paris  and  its  surrounding  regions.  It  is  his  spirit 
and  principles  that  have  guided  the  Catholic  charities  since  his  time. 
It  was  not,  however,  until  May,  1833,  that  the  organization  that  bears 
the  name  of  St.  Vincent  de  Paul  was  founded  and  elevated  to  its  present 
high  standard  and  efficiency.  Frederick  Ozanam,  a  brilliant  young  law- 
yer and  author  in  Paris  gathered  about  him  seven  of  his  youthful  com- 
panions and  formulated  plans  for  the  organization  of  a  society  whose 
object  should  be  to  administer  to  the  wants  of  the  poor  and  thereby 
answer  the  taunts  of  an  irreligious  world  which  was  proclaiming  the 
death  of  the  Christian  spirit  of  charity.  The  rules  then  formulated 
upon  the  principles  of  St.  Vincent  are  those  by  which  our  conferences 


NOTES  207 

are  governed  to-day.  The  society  quickly  gained  in  membership;  new 
conferences  were  erected,  so  that  to-day  it  can  claim  over  two  hundred 
thousand  members,  and  there  is  no  country  on  the  globe  whose  poor  do 
not  feel  its  kind  and  benevolent  influence. 

Just  twelve  years  after  the  inauguration  of  this  noble  work,  Dr. 
Timothy  Papin,  returning  from  his  studies  in  Paris,  enthused  by  the 
achievements  of  the  society  in  France  and  aided  by  Mr.  Bryan  Mullan- 
phy,  called  together  the  prominent  Catholic  laymen  of  St.  Louis,  and  in 
the  same  room  in  which  the  present  Conference  of  the  Old  Cathedral 
meets,  was  organized  the  first  Conference  of  the  St.  Vincent  de  Paul 
Society  in  America,  Thursday  evening,  November  20,  1845.  In  the  min- 
utes of  this  meeting,  still  extant,  we  read  that  Bryan  Mullanphy  pre- 
sided; an  election  of  officers  took  place.  Dr.  M.  L.  Linton  was  elected 
president ;  Bryan  Mullanphy,  first  vice-president ;  Dennis  Galvin,  second 
vice-president ;  James  Maguire  Jr.,  secretary,  and  Patrick  Ryder,  treas- 
urer. Glancing  over  the  roster  of  members  we  find  there  many  names 
pominent  in  the  history  of  our  city. 


Missouri,  though  a  de  facto  State  since  1820,  was  admitted  as  such 
into  the  Union  in  1821  by  the  proclamation  of  President  Monroe.  Ad- 
mission into  the  Union  was  the  necessary  seal  set  upon  the  people's 
action  by  the  national  authorities.  In  1820  Missouri  had  elected,  as 
Walter  B.  Stevens  remarks,  "State  officers  who  entered  upon  their 
duties.  It  had  a  Legislature  which  passed  statutes.  It  chose,  in  due 
form,  senators  and  representatives  in  Congress.  It  created  a  code 
which  was  interpreted  by  a  Supreme  Court.  Congress,  however,  de- 
layed the  final  recognition  while  statesmen  wrangled  over  the  techni- 
calities of  a  compromise  on  the  slavery  question."  The  coming  year, 
1921,  is,  therefore,  the  Centennial  year  of  our  Statehood.  A  great  civic 
celebration  is  contemplated  to  mark  the  auspicious  event.  The  Church, 
that  has  proved  itself  the  greatest  civilizing  influence  in  the  State  during 
its  long  and  varied  course  will,  no  doubt,  have  a  leading  part  in  the  pro- 
posed festivities. 


The  following  account  of  the  finding  of  the  petrified  body  of  a 
priest  on  the  banks  of  the  Arkansas  River  cannot  claim  any  degree  of 
historical  certitude,  as  neither  the  correspondent's  name,  nor  the  precise 
locality  of  the  incident  are  given ;  yet  as  a  possible  clue  to  further  in- 
vestigations it  may  prove  of  interest  and  value.  We  copy  from  the 
Sunday  Visitor: 

PETRIFIED  BODY  OF  MISSIONARY 
Acorresponclent   of   an   Eastern   paper   gives   this   account   of   the 
finding  of  the  petrified  body  of  a  Catholic  Missionary  on  the  bank  of  the 
Arkansas  (in  1890)  : 

"The  laborers  on  a  farm  near  this  place  exhumed  jesterday  the 
petrified  body  of  a  man  clothed  in  the  habit  of  a  Roman  v^atholic  priest. 
The  dress  and  shoes  and  hose  had  also  become  stone,  and  the  figure 
might  have  passed  for  the  cunning  handiwork  of  some  great  master  of 
sculpture.     The  two  hands  were  clasped  about  an  ivory  crucifix,  which 


208  NOTES 

hung  from  a  rosary  suspended  about  the  neck,  while  the  head  of  an 
arrow  still  protruding  from  the  breast  told  the  story  of  how  the  worthy 
Father  met  his  death;  and  the  fact,  so  plain  to  be  seen.,  that  the  body 
was  hastily  buried  without  coffin,  and  the  grave,  unmarked  by  the  small- 
est token,  showed  that  he  and  his  brethren,  or  some  faithful  friend,  were 
fleeing  from  the  Indians  when  he  was  killed.  The  petrified  body  was 
removed  to  the  church,  where  it  is  now  visited  by  crowds,  and  when  it 
will  shortly  be  given  burial  in  consecrated  ground.  The  face  is  that  of  a 
young  man  of  refined  and  intellectual  features,  and  the  hands  and  leet 
are  of  elegant  proportions.  Those  who  profess  to  know  declare  that  his 
shoes  are  of  a  fashion  worn  in  the  latter  part  of  the  seventeenth  cen- 
tury." 

Now  the  fact  of  the  finding  and  its  circumstances  being  admitted 
for  argument's  sake,  further  enquiry  would  undoubtedly  lead  to  the 
Paste  of  Arkansas,  the  earliest  settlement  of  whites  within  the  territory 
of  Arkansas,  situated  at  the  confluence  of  the  Arkansas  and  Mississippi 
Rivers.  There  was  a  Jesuit  Mission  established  here  among  the  Qua- 
paw  Indians  on  July  7,  1727,  by  Father  Poisson,  though  the  beginnings 
of  the  Arkansas  Mission  date  back  as  far  as  November  26,  1689,  when 
Tonty  gave  to  Father  Dablon,  the  Superior  of  the  Canada  Missions,  a 
strip  of  land  on  Arkansas  River,  a  little  east  of  his  fort,  about  eight 
acres,  for  a  chapel  and  mission  house.  The  Mission  was  to  begin  in 
November,  1690  (Cf.  SHEA,  Catholic  Missions,  p.  439). 


The  Librarians  of  the  Catholic  Historical  Society  of  St.  Louis  are 
happy  to  report  the  following  additions  to  the  Library  of  the  Society, 
and  to  express  their  thanks  to  the  generous  donors  : 

Gilbert  Garraghan,  S.J.,  Catholic  Beginnings  of  Kansas  City,  Missouri.  An 
Historical  Sketch.  Loyola  University  Press,  Chicago,  II!.  1920.  Donated  by  the 
Author. 

Hepner,  Adolf,  America's  Aid  to  Germany  in  1870-71.  St.  Louis,  Mo.,  1905. 
Gift  of  Rev.  F.  G.  Holweck. 

_  Wm.  Cullen  Bryant  and  Sydney  Howard  Gay,  A  Popular  History  of  the 
United  States.   Four  Volumes.  New  York,  Chas.  Scribner's  Sons,  1878. 

John  R.  Spears  and  A.  H.  Clark,  A  History  of  the  Mississippi  Valley,  from 
Its  Discovery  to  the  End  of  Foreign  Dominion.    New  York,  A.  S.  Clark,  1903. 

The  Future  of  Foreign-Born  Catholics.    St.  Louis,  Mc.    B.  Herder,  1884. 

P.  Oswald  Moosmueller,  O.S.B.  Bonifaz  Wimmer,  Erzabt  von  St.  Vinzenz 
in  Pennsylvania.  New  York,  Benziger  Brothers,  1891.  Donated  by  Rev.  J.  Wael- 
termann. 

Pastoral  Instruction  of  the  Bishop  of  Alton.  Issued  April  12th,  1875.  .Alton, 
111.,  1875.    Donated  by  Rev.  P.  Kaenders,  Venice,  111. 

Pastoral  Instruction  of  the  Bishop  of  Alton.  Issued  February.,  the  23d,  1880. 
Alton,  111.,  1880.   Donated  by  Rev.  P.  Kaenders. 

SS.  Patriarchae  Benedict!  Familiae  Confoederatae.  Romae,  Typis  Vaticanis, 
1905.    Gift  of  Conception  Abbey,  Mo. 

Annuario  Pontificio.  Roma,  Tipografia  Poliglotta  Vaticana.  Seven  Volumes, 
1913-1919.     Donated  by  Rev.  F.  G.  Holweck. 

Progress  of  the  Catholic  Church  in  America  and  the  Great  Columbian  Cath- 
olic Congress  of  1913.    Fourth  Edition.   Chicago.    J.  S.  Hyland  &  Company.  1893. 


NOTES  209 

The  United  States.  A  Catalogue  of  Books  relating  to  the  History  of  its 
various  States,  Counties  and  Cities.  Cleveland,  O.  The  Arthur  H.  Clark  Com- 
pany, 1920. 

The  Catholic  Advance.  Christmas,  1919.  Commemorating  the  Golden  Jubi- 
lee of  the  Rt.  Rev.  John  J.  Hennessy,  D.D.,  Bishop  of  Wichita. 

Canon  Glancey.  Orbis  Catholicus,  A  Year  Book  of  the  Catholic  World. 
First  Year  of  issue,  1916.    London,  the  Courier  Press. 

J.  B.  Mueller,  Schematismus  der  deutschen  und  deutsch-sprechenden  Pries- 
ter  in  den  Ver.  Staaten  Nord-Amerika's.  St.  Louis,  B.  Herder,  1882.  Donated 
by  Rev.  Dr.  J.  Molitor,  Columbus,  O. 

Geo.  F.  Houck,  The  Church  in  Northern  Ohio  and  in  the  diocese  of  Cleve- 
land. Cleveland,  Short  and  Forman.  1888.  Donated  by  Dr.  Jos.  Molitor,  Colum- 
bus, O. 

Anuario  Ecclesiastico,  1917.  Ano  HL  E.  Subirana,  Barcelona.  Gift  of 
Rev,  F.  G.  Holweck. 

Deed  of  Transfer  of  some  property  at  Gravois  (Kirkwood),  St.  Louis  Co., 
from  the  United  States  to  Rev.  Peter  R.  Donnelly.  St.  Louis,  Mo.  Gift  of  Rt. 
Rev.  Msgr.  Tannrath. 

Souvenir  Book,  Jasper,  Indiana.  1916.  Donated  by  Rev.  Basil  Heusler. 
O.S.B. 

St.  Michael's  Church,  Brookville,  In.    Official  Year  Book,  1920. 

Louis  De  Cailly.  Memoirs  of  Bishop  Loras,  First  Bishop  of  Dubuque,  Iowa. 
New  York,  1897.    Donated  by  Rev.  F.  A.  Marks,  Collinsville,  111. 


DOCUMENTS   FROM   OUR 
ARCHIVES 

Correspondence  of  Bishop  Du  Bourg  with  Propaganda 

XXVIII. 

CARDINAL  CONSALVI  TO  BISHOP  DU  BOURG.^ 

No.  28. 

Illme  ac  Rme  Domine 

Quae  nobis  A.  T.  de  florente  statu,  in  quo  res  Catholica  Loysia- 
nae^  superioris  versatur,  ac  non  exiguis  tarn  infidelium,  quam  hetero- 
doxorum  conversionibus  novissime  significavit,  ea  Emos  Patres  lae- 
titia,  ac  solatio  maximo  affecerunt.  Quare  dum  Deo  Patri  miseri- 
cordiarum  debitas  pro  tanto  beneficio  gratias  ago,  tuam  etiam  sol- 
licitudinem,  ac  sedulitatem  plurimum  in  Domino  commendo ;  ac  licet 
Ampdo  Tua  stimulis  non  egeat,  earn  tamen  etiam  atque  etiam  ex- 
citare  non  desum,  ut  quod  tanta  laude  coepisti,  id  pari  semper  alacri- 
tate,  ac  studio  perficere  velis,  diligenter  curans,  ut  et  sylvicolae,  apud 
quos  Missionem  instituisti,  in  sinum  S.  Matris  Ecclesiae,  opitulante 
Domino,  perducantur,  et  incolae  Novae  Aureliae,  ubi  intemperantia, 
et  multa  vitiorum  seges  invaluit,  ad  rectam  semitam  revocentur. 
Quod  S.  Sedes  peragere  potuit  in  auxilium  indigae  istius  Dioecesis, 
id  quidem  praestare  non  defuit  munifica  quatuor  millium  scutatorum 
Romanorum  largitione,  quorum  mille  jam  accepisse  te  arbitror  per 
Rmum  D.  Guillelmum  Poynter  Vicarium  Aplicum  Londinensem,  cui 
tutius  visum  est  banc  pecuniae  summam  mittere ;  reliqua  vero  su- 
binde  per  camdem  viam  ad  te  perferri  curabo.  Accepi  autem  epis- 
tolae  exemplum,  quae  scripta  fertur  a  muliere  Perret  Dno  Inglesi : 
sed  quamvis  etiam  ipse  justificari  vellet  a  crimine,  quod  illi  (nescio 
an  vere,  vel  perperam)  imputatum  est,  alia  tamen  is  praebuit  levita- 
tis,  ac  paucae  modestiae  specimina  turn  in  choreis  agendis,  tum  usu 
vestium,  quae  Ecclesiastico  viro  minime  congruunt.  Quamobrem 
licet  ipse  dexteritate,  ac  rebus  agendis  magnopere  praestet,  non  eum 
tamen  tanti   facias  velim,  ut  vigilare  non  debeas,   ejusque   spiritum 


^  Original  in  the  Archives  of  the  St.  Louis  Archdioc.  Chancery. 


2  The  uncoir.nion  spelling  Loysiana,  as  well  as  the  handwriting  of  this  nocu- 
ment  stamp  it  as  the  work  of  a  new  minutante. 


210 


DOCUMENTS  211 

diligenter  probare.  Quod  aiitem  attinet  ad  amplissimae  istius  Dioe- 
cesis  divisionem,  ea,  quae  proposita  sunt,  non  satis  adhuc  matura 
videntur.  Unum  est,  cui  sine  mora  prospiciatur  oportet,  nempe  neg- 
lecta  Floridarum  cura,  quam  Ampdo  Tua,  ut  declaravit,  ob  magnam 
illius  Provinciae  distantiam  gerere  nullo  modo  potest.  Quid  autem 
consilii  circa  Floridas  S.  Cong,  susceperit,  de  hoc  quamprimum  te 
faciam  certiorem.  Interim  Deum  precor  ut  Ampdm  Tuam  diutis- 
sime  servet,  ac  sospitet. 

Ampdnis  Tuae 

Romae  ex  i^dibus  S.  Congnis  de  Propda  Fide  Die  11.  Januarii, 
1822. 

Uti  Frater  studiosissimus, 

H.  Card.  Consalvi,  Pro-Prf. 
R.  P.  D.  Ludovico  Guillelmo 
Du  Bourg  Epo  Novae  Aureliae 
in  Loysiana  /  S.  Ludovicum  in  Statu  Missouri  / 
C.  M.  Pedicini  Secrius. 

TRANSLATION. 

Right  Reverend  Dear  Sir : — 

Your  Lordship's  latest  report^  of  the  flourishing  condition  of 
Catholicity  in  Upper  Louisiana  ,and  of  the  numerous  conversions 
of  both  infidels  and  heretics,  has  greatly  rejoiced  and  consoled  Their 
Eminences.  Wherefore  to  God,  the  Father  of  mercies,  I  return  due 
thanks  for  these  benefits,  whilst  your  solicitude  and  activity  I  most 
highly  commend  in  the  Lord;  and  although  Your  Lordship  stands 
in  no  need  of  the  spur,  yet  again  and  again  I  must  urge  that  what 
you  have  so  laudably  begun,  you  should  determine  to  achieve  with 
the  same  eagerness  and  zeal,  working  diligently  in  order  to  bring, 
with  the  help  of  God,  the  savages  among  whom  you  have  estab- 
lished missions*  into  the  bosom  of  Holy  Mother  Church;  and  also 
in  order  that  the  people  of  New  Orleans,  among  whom  intemperance 
and  a  plentiful  crop  of  vices  are  prevalent,  may  be  turned  back  to 
the  right  path- 

What  the  Holy  See  found  itself  able  to  do  in  order  to  help  that 
destitute  Diocese,  it  has  not  failed  to  accomplish  by  a  magnificent 
donation  of  four  thousand  Roman  scudi;  I  reckon  you  have  received 
already  one  thousand  through  the  Right  Rev.  William  Poynter,  Vicar 
Apostolic  of  London,  through  whom  it  seemed  a  surer  way  to  send  this 
money;  I  will  attend  shortly  to  the  forwarding  of  the  balance  through 
the  same  channel. 


3  We  are  not  in  possession  of  this  report. 

*  Clearly  an  allusion  to  the  mission  of  Father  De  la  Croix  among  the  Osage 
Indians.  See  J.  Rothensteiner,  Early  Missionary  Efforts  among  the  Indians  in 
the  Diocese  of  St.  Louis,  St.  Louis  Catholic  Hist.  Review,  1920,  p.  66  foil. 


212  DOCUMENTS 

I  have  received  copy  of  a  letter  supposed  to  be  written  by  the 
Perret  woman  to  Father  Inglesi^;  but  even  if  the  latter  would  try  to 


*>  This  is  undoubtedly  the  letter  of  which  Bishop  Du  Bourg  gave  the  gist  to 
Father  Martial :  "You  will  be  glad  to  learn  that  these  infamous  machinations  are 
the  result  of  the  most  abominable  intrigue;  but  God  has  permitted  that  the 
woman  who  played  therein  the  leading  role  entered  into  herself,  and  made  in 
writing  to  Father  Inglesi,  after  the  latter's  departure  from  Rome,  full  confession 
of  the  whole  matter.  I  have  that  letter  in  my  possession.  The  main  point  of  the 
intrigue  is  as  follows :  Father  Inglesi  had  received  $10,000  from  the  Torlonia 
Bank  in  settlement  of  some  family  business,  which  sum  of  money  was  destined 
for  the  payment  for  his  brother's  inheritance.  One  of  the  clerks  of  the  bank 
concocted  a  plan  on  the  basis  of  this.  He  insinuated  himself  into  the  familiarity 
of  Inglesi,  showed  him  many  courtesies  and  repeatedly  oflfered  his  services;  and 
as  Fr.  Inglesi  expressed  to  him  his  desire  of  finding  lodgings  in  a  healthy  and 
quiet  part  of  the  city,  the  fellow  offered  him  board  and  lodging  in  his  own  home. 
Fr.  Inglesi  accepted,  and  had  his  belongings  and  his  money  carried  there.  A  few 
days  later  the  clerk  in  question  absentetd  himself  on  purpose  one  evening,  after 
arranging  with  his  wife  that  the  latter  was  to  go  about  9  p.  m.  to  Fr.  Inglesi's 
apartment,  do  what  she  could  to  seduce  him,  and  manage  some  way  or  other  to 
remain  with  him  until  about  11  o'clock,  when  he  himself  would  come  as  to  catch 
them  by  surprise,  and  would  frighten  Inglesi  into  buying  him  off  with  all  the 
money  he  had.  Divine  Providence  permitted  that,  on  that  very  evening  Fr.  Inglesi 
returned  from  town  only  a  short  while  before  11.  At  once  the  woman  went  to  his 
quarters,  and  whether  on  purpose  or  because  she  was  horror-struck  by  her  crime 
she  fell  upon  a  trunk,  saying  she  was  fainting.  Just  as  Fr.  Inglesi  \vas  rushing  to 
his  wardrobe  for  a  bottle  of  cologne  water,  her  husband  came  in  in  a  great  fury. 
However,  he  was  somewhat  disconcerted  by  what  he  saw,  and  hence  manifested 
some  embarrassment.  Fr.  Inglesi  profited  by  this  hesitation  to  skip  out  of  the 
room  and  leave  the  house.  Early  in  the  morning  he  sent  for  his  trunk,  which 
the  clerk  refused  to  give;  then,  without  delay,  he  (Inglesi),  went  to  Card.  Con- 
salvi,  who  ordered  the  trunk  to  be  given  back  to  its  owner.  The  scoundrel,  whose 
plan  was  foiled,  lost  no  time  in  spreading  the  slander,  which  was  eagerly  taken  up, 
aand  received  admittance  even  with  many  good  people — for  good  people  are  often 
as  credulous  as  others  in  regard  to  such  stories.  Such  are  the  details  confessed 
by  that  woman,  whom  remorse  has  prompted  to  trust  in  the  generosity  of  Father 
Inglesi  to  give,  if  he  wishes,  publicity  to  tthis  letter."  (Archives  of  Propaganda. 
Scritture  refenite  net  Congressi.  Codice  7.  In  letter  of  Martial  to  Billard,  Octo- 
ber 20,  1822).  It  should  be  noted  that,  whilst  the  Cardinal's  judgment  remained 
in  suspense  \n  regard  to  the  truth  or  untruth  of  this  affair.  Bishop  Du  Bourg  had 
no  such  hesitation:  "I  am  confident,"  he  wrote  to  Father  Martial  "that  he 
(Inglesi)  is  fully  justified." 

Bishop  Du  Bourg,  by  the  time  he  received  this  letter  (probably  some  time 
in  April,  1822)  was  long  since  acquainted  with  the  misdemeanor  of  Fr.  Inglesi  in 
Rome,  for  Propaganda  has  reported  it  to  him  in  a  letter  in  date  of  September  22, 
1821  (see  next  letter,  XXIX).  He  evidently  disbelieved  entirely  the  report.  At 
any  rate,  writing  to  Father  Rosati  on  Easter  Sunday  (April  7),  1822,  he  spoke 
of  Inglesi  in  the  following  terms:  "Father  Inglesi  will  bring  us  recruits.  He  is 
not  a  Bishop,  neither  does  he  wish'  to  hear  of  it.  He  was  sorry  to  have  written  to 
me  a  certain  letter  which  I  communicated  to  you.  He  announces  he  will  be  here 
about  the  beginning  of  the  year  (1823).  I  cannot  tire  of  admiring  his  devotedness 
and  zeal.  But  as  you  may  imagine,  this  disappointment  (clearly  that  Inglesi  was 
not  made  a  Bishop)  causes  me  some  uneasiness.  But  it  matters  not !  God 
knows  what  is  best.  We  ought  not  to  lose  courage."  Four  months  later,  and 
certainly  after  he  had  received  this  letter,  speaking  of  the  unecclesiastical  behavior 
of  Inglesi  ,and  recommending  watchfulness,  his  enthusiasm  had  not  yet  abated. 
On  August  7  he  wrote  to  Father  Rosati :  "Good  news !  Five  or  six  subjects  have 
just  arrived  from  France  for  the  Seminary.  One  of  them  is  Subdeacon;  the 
others  have  Minor  Orders.    There  is,  moreover,  a  Deacon,  who,  I  believe,  is  ready 


DOCUMENTS  213 

justify  himself  of  the  grave  misdemeanor  which  is  imputed  to  him 
(right  or  wrong,  I  know  not),  still,  he  exhibited  other  signs  of  levity 
and  impropriety,  both  by  taking  part  in  dances  and  by  a  mode  of 
dress  in  no  way  befitting  an  Ecclesiastic.  For  this  cause,  clever  and 
most  skillful  in  business  though  he  be,  yet  I  do  not  wish  that  your 
high  estimate  of  him  should  dispense  you  from  watching  and  from 
carefully  investigating  his  character. 

In  regard  to  the  division  of  your  vast  Diocese,  the  proposals 
made  do  not  appear  to  have  as  yet  attained  maturity.  One  thing, 
however,  should  be  attended  to  without  delay,  namely  the  fact  that 
the  Floridas  are  not  taken  care  of,  as  Your  Lordship  has  declared 
that,  owing  to  the  great  distance  of  that  territory,  you  are  totally 
unable  to  look  after  it.  Whatever  course  of  action  the  S.  Congr.  re- 
solves to  take  about  the  Floridas,  I  shall  let  you  know  at  the  first 
opportunity.  Meanwhile  I  pray  to  God  to  keep  Your  Lordship  yet 
many  years,  and  in  good  health. 

Your  Lordship's  Most  Devoted  Brother, 

H.  Card.  Consalvi,  Pro  Prefect. 

Rome,  Palace  of  the  S.  Congr.  of  Propaganda,  January  11,  1822 
To   the   Right   Rev.   William   Du   Bou.rg,    Bishop   of    New   Orleans, 
Louisiana. 
St.  Louis,  Missouri.  C.  M.  Pedicini,  Secretary. 

XXIX. 

CARDINAL  CONSALVI  TO  BISHOP  DU  BOURG.^ 
No.  21. 

Ill.me,  ac  R.me  D.  ne. 

Jamdudum  est,  ex  quo  proposita  fuit  Amplit.i  Tuae  vastissimae 
istius  Dioecesis  divisio ;  non  enim  in  tanta  dissitarum  regionum  ampli- 
tudine  unus  tantum  Episcopus  adauctorum  Fidelium  curam  exercere 
facile  potest ;  ideoque  maxime  prof uturum  visum  est,  si  Dioecesis  ista 
in  tres  saltem  Ecclesias  divideretur,  quarum  una  inferiorem  Luisianam, 
altera  superiorem,  tertia  Floridas  complecti  posset.  Cum  vero  nullum 
adhuc  habitum  f  uerit  abs  te  responsum,  vereor,  ne  Sac.ae  Cong.nis  Lit- 
terae  ad  te  pervenerint.  Quare  Ampl.m  Tuam  rogo,  ut  quid  de  hujus- 
modi  divisione  sentias,  mihi  quantocius  indicare  velis ;  et  quoties  in  ea, 
ut  spero,  convenias,  mens  esset  Sacrae  Cong.nis,  ut,  una  ex  iis  a  te 


for  Ordination.  .  .  .  This  reinforcement  which  has  just  come  to  us  from 
Europe  is  but  the  forerunner  of  another  including  four  or  five,  perhaps  even  ten, 
priests.  You  understand  that  it  is  the  indefatigable  Father  Inglesi  v^^ho  is  sending 
them  to  me.  I  expect  him  towards  the  end  of  this  year."  The  following  month 
(September  6),  very  much  the  same  note  is  sounded.  "I  am  in  a  quandary  in 
regard  to  St.  Genevieve"  (it  was  only  a  few  days  after  the  death  of  Father 
Pratte).  "The  thought  came  to  my  mind  to  keep  that  place  for  Father  Inglesi. 
I  have  strong  reasons  for  so  doing." 

1  Original  in  Archives  of  St.  Louis  Archdioc.  Chancery. 


214  DOCUMENTS 

retenta,  duabus  aliis  praeficeretur  vel  D.  Ludovicus  Sibourd  Vicarius 
tuus  Gn.lis,  cujus  merita  tantopere  extulisti,  et  quern  primo  in  tuum 
Coadjutorem  postulasti,  vel  etiam  D.nus  Rosati,  aut  Dnus  Rossetti,  qui 
ita  probati  sunt,  ut  nulla  in  eos  cadere  videatur  exceptio.  Quoad  D. 
Angelum  Inglesi,  accepisse  te  arbitror  Sacrae  Congnis  litteras  datas  die 
22.  7mbris  elapsi  anni,  quibus  certiorem  te  fecimus,  quanto  dedecore 
idem  Romae  se  gesserit,  ideoque  non  est,  cur  de  illo  promovendo  jam 
cogites.  Quod  vero  valde  me  angit,  illud  est,  quod  nobis  ex  Nova  Aure- 
lia  nunciatum  est,  nimirum  diffusa  ibi  voce,  quod  Amplitude  Tua  ilium 
sibi  Coadjutorem  adscire  vellet,  magnam  in  tota  Luisiana  perturba- 
tionem  obortam,  omnesque  operarios  ita  animo  cecidisse,  ut  aliqui  ex 
ista  provincia  migraverint,  alii  vero,  pristino  posthabito  studio,  ac  soUi- 
citudine,  remisse  atque  incurie  se  gerant.  Quamobrem  Ampl.m  Tuam 
hortor  in  Dno,  ut  perniciosam  banc  vocem  dissipare  cures,  clerumque 
ad  officium  revocare,  ne  quod  tanto  labore,  et  cura  aedificasti  hac  de 
causa  ruat.  Quod  dum  sedulo  te  praestiturum  esse  confido,  Deum  O. 
M.  precor,  ut  Ampl.m  Tuam  diutissime  servet,  ac  sospitet. 

Amplitudinis  Tuae. 

Romae  ex  aedibus  Sacrae  Congnis  de  Propaganda  Fide  die  27. 
Aprilis  1822. 

Uti  Frater  studiosissimus, 

H.  Card.  Consalvi  Pro  Praef . 

R.  P.  D.  Ludovico  Guillelmo  Dubourg 
Neo-Aurelianensi  Episcopo  in 
America  Septli. 

S.  Ludovicum  in  Territorio,  Illinensi 

C.  M.  Pedicini,  Secrius. 

TRANSLATION 
Right  Reverend  Dear  Sir : — 

Some  time  ago  was  proposed  to  Your  Lordship  the  division  of  your 
most  extensive  Diocese,^  for  the  reason  that  in  such  a  large  territory 
with  places  far  apart  it  is  difficult  for  one  Bishop  to  take  care  of  the 
increasing  number  of  the  faithful ;  wherefore  it  was  deemed  that  it 
would  be  for  the  interest  of  that  Diocese  if  it  were  divided  into  at  least 
three  Churches,  the  one  including  Lower  Louisiana,  the  second  Upper 
Louisiana,  and  the  third  the  two  Floridas.  As,  however,  no  answer  of 
yours  has  been  as  yet  received,  I  am  afraid  that  the  letter  of  the  Sacred 
Congregation  failed  to  reach  you.  For  this  reason  I  beg  Your  Lordship 
to  let  me  know  as  soon  as  possible  your  opinion  about  this  division ;  and 
in  case  it  is  agreeable  to  you,  as  I  hope,  it  is  the  intention  of  the  S.  Con- 
gregation that,  while  you  shall  keep  one  of  these  Churches,  to  the  other 
two  should  be  appointed  either  Fr.  Louis  Sibourd,  your  Vicar  General, 
whose  meriL  you  have  so  much  commended  and  whom  you  first  asked 


2  Reference  is  here  made  obviously  to  Letter  No.  15  of  Propaganda  in  date 
of  June  2,  1821  (St.  Louis  Catholic  Historical  Review,  Vol.  IL  Nos.  2-3,  pp. 
141,  foil.). 


^  DOCUMENTS  215 

for  your  Coadjutor,  or  even  Father  Rosati,  or  Father  Rossetti,^  who 
have  given  such  proofs  of  their  sterling  qualities  that  no  objection  can 
be  raised  against  them.  In  regard  to  the  Rev.  Angelo  Inglesi,  I  reckon 
you  are  now  in  possession  of  the  letter  of  this  S.  Congregation  in  date 
of  September  22  last,*  in  which  we  informed  you  of  his  improper  de- 
meanor in  Rome;  hence  you  must  no  longer  be  thinking  of  his  pro- 
motion. One  thing  in  this  connection  vexes  me  very  sorely,  namely  that 
we  heard  from  New  Orleans^  that,  as  the  rumor  was  spread  there  that 
Your  Lordship  wanted  him  as  Coadjutor,  a  great  deal  of  trouble  arose 
throughout  Louisiana,  and  all  the  missionaries  were  so  downhearted 
that  some  left  the  Diocese,  while  others,  forgetful  of  their  former  zeal 
and  solicitude,  became  slack  and  careless  in  the  discharge  of  their  duties. 
Wherefore  1  earnestly  beg  you  in  the  Lord  to  do  everything  in  your 
power  to  suppress  that  evil  rumor,  and  to  recall  the  clergy  to  their  duty, 
in  order  that  what  you  have  built  up  with  so  much  pain  and  care  may 
not,  on  this  account,  fall  in  ruins.  Trusting  that  you  will  spare  no 
efforts  to  this  end,  I  pray  Almighty  God  to  keep  Your  Lordship  yet 
many  years,  and  in  good  health. 

Your  Lordship's  Most  Devoted  Brother, 

H.  Card.  Consalvi,  Pro-Prefect. 

Rome,  Palace  of  the  S.  Congr.  of  Propaganda,  April  27,  1822. 
To  the  Right  Rev.  Louis  William  Du  Bourg,  Bishop  of  New  Orleans, 

North  America.    St.  Louis  of  the  IlHnois. 

C.  M.  Pedicini,  Secretary. 


3  On  Father  John  Mary  Rossetti,  see  above,  Vol.  II!  No.  i,  p.  50,  note  4; 
also  below,  the  end  of  Letter  XXXI. 

*  This  letter  is  not  extant.  It  must  have  been  the  Propaganda  Letter  No.  18 
or  19,  which,  as  was  noticed  above  (p.  147),  are  missing  frorn  the  collection.  The 
fact  is  that  none  of  the  documents  dealing  ex  profcsso  with  the  Inglesi  affair 
have  been  preserved.  Bishop  Du  Bourg  either  destroyed  them,  or  else  kept  them 
in  a  secret  place  with  other  personal  papers.  Why  he  should  have  done  so  is 
easy  enough  to  understand. 

5  There  can  scarcely  be  any  doubt  that  the  information  referred  to  here  was 
furnished  by  Father  Martial,  who  was  in  correspondence  with  one  Billard,  a 
friend  of  his  at  the  French  Embassy.  Several  letters  of  Martial  to  Billard,  writ- 
ten with  ultimate  purpose  that  their  contents  should  be  made  known  to  the  eccle- 
siastical authorities,  are  preserved  in  the  Archives  of  Propaganda.  In  one  of 
them,  dated  July  13,  1822,  Martial  alludes  to  a  former  letter  written  some  months 
before  to  Billard  "for  himself  alone,"  for,  as  he  adds :  "I  did  not  think  you 
cared  to  communicate  it.  lest  the  friendship  between  Bishop  Du  Bourg  and 
myself  should  be  altered."  This  letter  apparently  had  nevertheless  been  handed 
to  Propaganda.  At  any  rate  Martial  adds:  "The  opposition  which  manifested 
itself  at  the  time  when  it  became  known  he  (Bishop  Du  Bourg)  wished  to  have 
Father  Inglesi  for  coadjutor  rent  his  soul  asunder  to  such  an  extent  that  he  ful- 
minated a  Circular  Letter  to  frighten  the  priests;  but  he  was  very  sorry  for  it 
when  he  saw  the  effect  it  had  produced ;  clever  men  may  sometimes  make  great 
mistakes.  There  remains  in  the  heart  of  some  missionaries  a  wound  which  vv^ill 
be  hard  to  heal.  I  tried,  but  in  vain,  to  stotp  some  from  going  away;  they  replied 
to  me:  'One's  first  duty  is  to  save  one's  self.  Assure  us  that  in  exercising  the 
ministry  as  we  do  here,  we  can  save  ourselves.  .  .  ."  There  can  be  no  doubt 
that  the  infatuation  of  the  Bishop  for  the  clever  young  priest,  and  his  well- 
known  desires  in  regard  to  his  promotion  caused  a  great  deal  of  dissatisfaction 
among  the  clergy  of  Lower  Louisiana. 


216  DOCUMENTS 


XXX. 


CARDINAL  CONSALVI  TO  BISHOP  DU  BOURG.^ 
No.  24.2 
Illme  ac  Rme  Domine. 

Perjucundae  mihi  fuerunt  Litterae  Tuae,  ex  quibus  intellexi 
Ampdm  Tuam  ultro  assentiri,  ut  tarn  Floridarum  provinciae,  quam 
Louisiana  superior  a  Neo-Aurelianensi  Dioecesi  distractae,  in  novas 
erigantur  Ecclesias.  Tua  enim  accepi  consilia,  nimirum  ut  nova  pariter 
Episcopalis  Ecclesia  instituatur  in  Oppido  Sanclarensi,  vulgo  Detroit  in 
Agro  Michigan ;  et  altera  etiam  in  media  Louisiana,  quae  Missisipi 
statum  complectitur,  et  Arcansas,  postquam  A.  T.  ea  omnia  paraverit, 
quae  ad  constituendum  ibi  antistitem  necessaria  sunt ;  demum  ut  Nova 
Aurelia  in  Metropolim  erigatur.  Haec  omnia  Emorum  PP.  judicio 
quamprimum  subjicienda  curabo,  et  inde  Ampdm  Tuam  de  illorum  sen- 
tentia  certiorem  facere  non  praetermittam.  Petitam  interim  tibi  ad- 
jungo  renovationem  facultatis,  dispensandi  scilicet  in  secundo  cogna- 
tionis  gradu  ad  sexaginta  casus  extensam,  nee  non  dispensationem  in 
primo  affinitatis  gradu,  quae  ex  Summi  Pontificis  indulgentia  benigne 
concessa  est  pro  Laurentio  Millaudon  et  Maria  Francisca  Stella,  ac  te 
monens,  ut  conditionibus,  quae  in  utroque  documento  appositae  sunt,  te 
accurate  conformes,  D.  O.  M.  precor  ut  Ampdm  T.  diutissime  servet,  ac 
sospitet. 

Ampdnis  Tuae 
Romae  ex  Aedibus  S.  Congnis  de  Prpa  Fide  Die  28.  Septembris,  1822. 
Uti  Frater  studiosissimus 

H.  Card.  Consalvi,  Pro-Prf. 
R.  P.  D.  Guillelmo  Du  Bourg, 
Epo  Neo-Aurelianensi  in 
Louisiana.  |  Novam  Aureliam  | 

C.  M.  Pedicini,  Secrius. 

TRANSLATION 
Right  Revei  end  Dear  Sir : — 

The  greatest  pleasure  was  afforded  me  by  your  letter^  from  which 
I  understand  it  to  the  perfectly  agreeable  to  your  Lordship  that  the  State 
of  Florida  and  Upper  Louisiana*  be  dismembered  from  the  Diocese  of 


1  Original  in  Archives  of  St.  Louis  Archdioc.  Chancery. 

2  Again  two  letters  from  Propaganda  are  missing.  It  may  well  be  that  one 
at  least  contained  no  more  than  the  renewal  of  certain  Episcopal  faculties. 

3  Card.  Consalvi  has  unquestionably  in  view  Du  Bourg's  letter  dated  Feb- 
ruary 8  of  that  same  year,  1822,  given  in  our  last  issue,  pp.  148  foil. 

*  With  regard  to  the  erection  of  a  new  Episcopal  See  in  Upper  Louisiana 
Bishop  Du  Bourg  had,  however,  requested  a  delay — one  year  at  the  outside.  The 
next  letter  iiitorms  us  that  shortly  after  advising  Propaganda  on  February  8, 
of  his  consent  to  the  dismemberment,  he  had  retracted  it.  Evidently  this  subse- 
quent communication  had  not  yet  reached  Rome.  Another  was  sent  from  St. 
Louis  during  the  first  days  of  September.  Of  this  new  letter  the  Bishop  wrote  to 
Rosati,  on  September  12:     "I  have  written  again  to  forestall  the  division  of  the 


DOCUMENTS  217 

New  Orleans  and  erected  into  new  churches.  I  have  taken  good  note 
of  your  recommendations,  to  wit :  that  a  new  Episcopal  See  should  be 
likewise  instituted  in  the  town  of  St.  Clair  (Detroit)  in  the  Territory 
of  Michigan;  and  another  in  Central  Louisiana,  comprising  the  State  of 
Mississippi  and  that  of  Arkansas,  when  Your  Lordship  has  prepared  in 
that  district  everything  required  for  the  establishment  of  a  Bishop;  also, 
that  New  Orleans  be  erected  into  an  Archbishopric.  I  shall  see  to  it 
that  all  these  recommendations  are  submitted  at  the  first  opportunity  to 
the  judgment  of  Their  Eminences,  of  whose  opinion  I  will  not  fail  to 
advise  Your  Lordship.  Meanwhile  I  herewith  enclose  the  renewal  you 
asked  of  your  faculty  to  grant  dispensation  of  the  second  degree  of 
relationship — this  faculty  extends  to  sixty  cases — ;  I  add  also  the  dis- 
pensation of  the  first  degree  of  affinity,  kindly  granted  by  the  Sovereign 
Pontiff  in  favor  of  Lawrence  Millaudon  and  Mary  Frances  Stella ;  and 
enjoining  you  to  conform  most  exactly  with  the  conditions  marked  in 
these  two  documents,  I  pray  Almighty  God  to  keep  Your  Lordship  yet 
many  years,  and  in  good  health. 

Your  Lordship's  Most  Devoted  Brother, 

H.  Card.  Consalvi,  Pro-Prefect. 
Rome,  Palace  of  the  S.  Congr.  of  Propaganda,  September  28,  1822. 
To  the  Right  Rev.  William  Du  Bourg,  Bishop  of  New  Orleans,  Louis- 
iana.   New  Orleans. 

C.  M.  Pedicini,  Secretary. 

XXXI. 

BISHOP  DU  BOURG  TO  THE  CARDINAL  PREFECT  OF 

PROPAGANDA.^ 

Eminentissime  Cardinalis : 

Baltimorum  urgentissimis  meae  Dioeceseos  negotiis  vocatus,  ab 
Arch,  nuper  reduce,  summo  cordis  dolore,  audivi  Rev.um  Rosati  ad 
administrationem  Statuum  Alabamae  et  Mississippi,  cum  titulo  Epis- 
copali  a  Sac.  Cong,  nominatum.  Longius  ab  eo  distans,  nescio  quae 
fuerit  mentis  ejus  conditio,  cum  ad  eum  hujusmodi  nuntius  pervenerit; 
sed  probe  r.ovi  quis  futurus  sit  hujus  acceptationis  effectus.  Ruet  in 
tota  Louisiana  Missionis  Cong,  quae  jam  ejus  cura  multum  florescere 
coeperat,  et  cui  nullus  alius  praeter  eum  adhuc  praeesse  potest.  Ruet 
seminarium  clericorum,  unica  spes  immensae  illius  regionis ;  ad  illam 
ruinam  perculti  undequaque  dispergentur  Sacerdotes  et  alumni,  quos 
ego  tot  sumptibus  comparavi.  Quod  ad  me  spectat,  videns  conatus 
meos  f  rustratos,  sin  dolore  conficiar,  certe  desperatione  tabescam.    Oh ! 


Diocese,  as  premature.  My  letter  is  very  strong.  It  is  the  fruit  of  the  most 
serious  reflections ;  and  my  soul  is  much  quieter  since  I  wrote  it.  A  Coadjutor  is 
all  that  we  will  need  for  a  long  time.  Fortunately,  even  in  case  the  division 
should  already  be  made.  I  am  sure  that  Fr.  B.  (who  is  this  Fr.  B.?)  would  not 
accept  the  appointment." 

1  Copy  by  Bishop  Du  Bourg's  own  hand  (sent  to  Rosati  in  a  letter  to  the 
same),  in  Archives  of  St.  Louis  Archdioc.  Chancery. 


218  DOCUMENTS 

Eminentiss.  Patres!  quid  fecistis?  Quis  vobis  suasit  hujus  modi  con- 
silium, ut  a  pauperrimo  Episc.o  adimeretis  ultimam  et  unicam  suae  spei 
anchoram  ?  Episcopatum  una  hac  lege  susceperam,  quod  mihi  Congre- 
gationis  Miss.  Sacerdotes  in  auxilium  darentur.  Duos  solum  qui  earn 
in  Dioecesi  mea  efformari  possent  accepi  DD.  de  Andreis  et  Rosati. 
Unus  morte  ablatus  est,  et  nunc  alterum  a  me  surripitis,  postquam  ego 
immensos  labores  et  sumptus  maximos  in  ipsorum  Societatis  funda- 
tionem  absumpsi.  Una  die  pereunt  sudores  et  conatus  septem  annorum. 
Jam  satis  est ;  si  ad  effectum  perducatur  ilia  nominatio,  nihil  mihi  am- 
plius  sperandum,  nihil  ultra  moliendum.  Sedens  sedebo,  lugens  ruinam 
aedificii  quod  jam,  Deo  juvante,  tanto  labore  meo  assurgere  coeperat. 
Sed  quidni  potius  sperarem  humillimis  meis  supplicationibus  profusis- 
que  lacrimis  movendas  esse  Eminentias  Vestras?  Certe  cum  agebatur 
Romae  de  subtrahendo  a  R.mo  Ep.o  Bardensi  ipsius  unico  et  praecipuo 
coadjutore  Rev.o  D.o  David,  quem  ad  Sedem  Philadelphiensem  pro- 
movere  volebant,  venerandi  Praesulis  exauditae  sunt  querelae.  Mutata 
est  mens  Sac.  Cong,  et  quem  ab  eo  auferre  cogitaverant,  ipsi  in  Coadju- 
torem  dederunt.  Ita  unione  duorum  illorum  virorum  in  dies  floret  Bar- 
densis  Dioecesis.  Eminent. imi  Patres,  meis  precibus  similiter  annuetis. 
Ecce  me  prostratum  habetis  pedibus  vestris,  ejulatus  edentem  super 
contritione  filiae  populi  mei ;  non  surgam  donee  nominationem  illam 
retractaveritis.  Coadjutorem  mihi  date  eumdem  Rev.um  Rosati ;  et 
alio,  quo  placuerit,  modo,  providete  Statibus  Mississippi  et  Alabamae. 
Cur  destruetur  Louisiana  ad  fovendam  alibi  Ecclesiam,  quae  forsan 
cum  formari  coeperit,  similiter  in  foetu  praefocabitur? 

Sed  attendant  Eminent.ae  Vestrae  sequentibus  observationibus. 

Florida  Episcopali  Sede  procul  dubio  indiget,  sed  huic,  propter 
propinquitatem  annecti  convenit  Statum  Alabamae,  in  quo  nunc  per- 
pauci  sunt  Catholici,  ferme  omnes  in  oppido  Mobiliensi.  In  Statu  Mis- 
sissippi, unica  est  cathol.  cong.,  scilicet  in  civitate  Matches,  triginta  ad 
summum  familiis  constans.  quae  cum  duorum  solummodo  dierum  spatio 
a  Nov.  Aurelia  distet,  facillime  potest  ab  Ep.o  istius  urbis,  vel  ab  ipsius 
Vic.o  gen.  administrari.  Praedictis  duabus  congregationibus,  sive  in 
Notches,  sive  in  Mobili  jam  provideram,  optimo  in  utraque  sacerdote 
constituto.  Quid  amplius  faciet  Administrator  Episcopali  caractere 
insignitus?  Sed  undenam  ipse,  non  dicam  dignitatis  subsidium,  sed 
communem  victum  comparabit,  cum  hi  duo  sacerdotes  aegre  ab  illis 
catholicis  sustentari  possint? 

Jam  de  erigenda  Sede  Floridiensi  mecum  pluries  egit  Sac.  Cong. 
Huic  propositioni  non  solum  annui,  sed  eam  saeoius  ipse  suggesseram, 
ut  testantur  varia  scripta  mea,  quae  in  scriniis  Sac.  Cong,  forsan  asser- 
vantur.  Non  ita  pridem  mentem  meam  aperui  de  variis  ad  hujus  sedis 
erectionem  postulatis,  et  sacerdotem  ad  eam  implendam  proposui, 
nempe  R.um  Enochum  Fenwick  Marylandiensem  Soc.  Jesu,  alias  Rev.- 
issimi  Arch.  D.ni  Joan.  Carroll  Vic.  gen.,  nunc  praesidem  Collegii  Geor- 
giopolitani.  His  omnibus  peractis,  putabam  finem  mox  illi  negotio  datum 
iri ;  sed  mihi  maximam  admirationem  fecit  quod  a  Rev.mo  Arch.o 
Marechal  nunc  audio,  nempe  dubium  Romae  exortum  fuisse  utrum 
Florida  meae  an  Havanensi  Sedi  pertineret,  cum  constet  in  Bulla  erec- 


DOCUMENTS  219 

tionis  Sedis  Neo  Aurelian.  (data  27  ap.  1793)  earn  ipsi,  postulante 
Hisp.ae  Rege,  ami  expresso  Havanensis  Episcopi  consensu,  annexam 
fuisse.  Equidem  post  deditam  Foederatis  Statibus  Louisianam,  et 
translatum  ab  ea  Episcopum  Hispanum  D.  de  Penalver,  Jussu  Regis 
Hispaniarum,  Episcopus  Havanensis  utpote  vicinior,  jurisdictionem  in 
Floridas  resumpserat,  virtute,  ut  opinor,  concordatorum  inter  illam  co- 
ronam  et  Sanctam  Sedem,  quibus  sancitum  est  ne  unquam  Episcop.s 
alienigenainullamHispaniDominii  partem  jus  dicere  valeat.  Sed  tandem 
Floridis  Americanae  jam  Foederationi  unitis,  renunciavit  dictus  praesul, 
et  suos  ab  eis  sacerdotes  retraxit.  Nihil  igitur  remanet  quod  yel  levis- 
simo  dubio  locum  dare  queat,  nihil  quod  erectionem  illius  Sedit  debeat 
remorari,  cum  ego,  solus  earum  partium  Ordinarius,  ipsi  toto  corde  as- 
sentiam. 

Rebus  ita  constitutis,  supererit  peragenda  ulterior  divisio  meae 
Dioecesis,  in  duas  partes,  Inferiorem  scilicet  et  Superiorem  Louisianam. 
Jam,  importunitatibus  victus,  consensum  hue  dederam,  quern  paulo  post 
retractavi.  In  hac  ultima  mentis  dispositione,  gravissimis  fretus  ra- 
tionibus,  persevero,  nempe  quia  nondum  consolidatis  fundationibus 
quas  in  utraque  jacere  coepi,  praematura  mihi  videtur  divisio  et  Reli- 
gionis  utilitati  summe  adversa.  Haec  in  posteriori  Epistola  fusius  ex- 
plicavi,  supplicans  ut  mihi  daretur  Coadjutor  in  partem  immensi  mei 
laboris.  Si  his  annuat  Sac.  Cong,  spondeo  ante  quinque  annos  omnia 
parata  fore  ad  propositam  divisionem,  sin  minus,  certo  sciat  Sac.  Cong, 
omnia  in  confusionem  casura. 

Jam  vos  pro  Coadjutore  D.  Brute  Sacerdotem  S.ti  Sulpicii  bene- 
meritissimum  postulaveram,  verens  ne  D.  Rosati,  si  ad  illud  munus 
eligeretur,  a  regimine  suae  Soc.  arceretur.  Nunc  autem  quoniam  ad 
episcopatum  iste  jam  nominatus  est,  peto  ut  posthabito  D.o  Brute  Ipse 
D.  Rosati  mihi  Coadjutor  assignetur,  et  simul  Cong,  suae  praeesse  per- 
gat  donee  alius  praesto  sit,  qui  ipsi  in  hoc  officio  suffici  valeat.  Ita  facili 
negotio,  omnia  conciliabuntur.  In  Superori  Louisiana  residens  D.  Ro-- 
sati,  quae  suae  Cong,  et  Seminarii  sedes  est,  illam  partem,  Episcopali 
auctoritate,  meo  nomine  administrabit,  simulque  nascentem  Societatem 
suo  sinu  fovebit.  Ego  inferioris  Louisianae  praecipue  curam  gerens, 
simul  exiguo  gregi  Mississipiensi  providere  pergam ;  demum  Alabamae 
et  Floridarum  Catholic!  proprium  Episcopum  habebunt. 

De  D.nis  Sibourd  et  Rossetti  quorum  mentionem  pluries  fecit  Sac. 
Congr.  unum  dicam  :  prior  jam  aetate  provectus,  et  viribus  fractus,  poly- 
pio  insuper  in  naribus  afflictus,  Episcopatus  laboribus  penitus  impar 
evasit.  Posterior  nulla  neque  corporis  nee  animi  dote,  huic  digmtati 
unquam  aptus  f uit.  Multo  minus  ex  quo  prorsus  amens  f actus  est,  quod 
duobus  retio  annis  summo  omnium  nostrum  dolore  et  molestia  evenit. 
Post  annum  itegrum  in  illo  deplorabili  statu  transactum,  ratione  partim 
recuperata,  non  Religionis  sensu,  quem  in  amentia  conspuerat,  Mediola- 
num  sua  sponte  regressus  est  ubi  eum  incolumem  appulisse  precor. 


220  DOCUMENTS 

TRANSLATION 
My  Lord  Cardinal : — 

Being  now  in  Baltimore,  where  I  was  called  by  most  urgent  affairs 
concerning  my  Diocese,^  from  the  Archbishop  just  returned  from 
abroad,  I  have  heard,  to  my  heart's  most  grievous  sorrow,  that  the  S. 
Congregation  has  appointed  the  Rev.  Rosati  to  the  administratorship, 
with  the  title  of  Bishop,  of  the  State  of  Alabama  and  Mississippi.^  As 
I  am  far  away  from  him,  I  know  not  what  he  will  think  when  he  re- 
ceives this  news* ;  but  I  know  full  well  what  will  surely  be  the  conse- 


-  The  object  which  induced  Bishop  Du  Bourg  to  undertake  this  journey  is 
explained  by  him  in  a  letter  to  Propaganda  March  29,  1823.  But  before  he  started 
even  with  his  friends  he  was  scarcely  ever  more  explicit  than  he  is  here  as  to 
his  purpose.  Thus,  for  instance,  writing  to  Father  Brute  from  St.  Louis  on  July 
6,  he  said :  "We  shall  have  the  opportunity  to  converse  os  ad  os,  for  affairs  of  the 
highest  importance  will  oblige  me  to  visit  your  quarters  this  coming  fall."  (Orig- 
inal in  Catholic  Archives  of  America,  Notre  Dame,  Indiana.  Case  Bishops  of  Neiu 
Orleans).  In  his  letters  to  Rosati  we  find  no  allusion  to  this  intended  journey; 
but,  no  doubt,  the  subject  was  discussed  during  the  two  visits  made  by  the  Bishop 
to  the  Barrens  during  the  summer.  The  trip  commenced  rather  ominously.  From 
Bardstown,  where  he  stopped  a  few  days,  Du  Bourg  wrote  to  Rosati  on  October 
30:  "So  far  I  have  had  a  most  unpleasant  trip;  the  roads  were  in  a  wretched 
condition,  and  the  weather  was  abominable  for  several  days,  a  circumstance  which 
detained  us  three  days  in  an  inn.  But  it's  an  ill  wind  that  blows  no  one  good : 
this  rain  gave  the  Ohio  water  enough  for  the  steamboats  to  run.  I  am  sailing  to- 
night for  Wheeling,  and,  barring  any  mishaps,  we  expect  to  be  in  Baltimore  some- 
time between  the  loth  and  the  15th  of  November"  (Archives  of  St.  Louis  Arch- 
dioc.  Chancery).  It  was,  by  the  way,  during  this  stay  of  Bishop  Du  Bourg  in 
Kentucky  that  for  the  first  time  was  broached  the  subject  of  bringing  to  Missouri 
a  colony  of  Sisters  of  Loretto.  Here  is  what  the  Bishop  says  of  this  project, 
which  was  to  come  to  realization  the  following  year,  on  his  trip  back  to  tSt.  Louis : 
"I  noticed  the  great  use  which  the  Bishop  (Bishop  Flaget)  is  making  of  the  Sis- 
ters, especially  those  of  Father  Nerinckx.  And  the  thought  came  to  my  mind  to 
ask  some  of  these  Sisters  for  the  Barrens.  These  nuns  would  be  a  treasure  of 
edification:  they  would  teach  the  young  girls  and,  moreover,  they  would  supply 
the  seminary  with  clothes,  and  all  this  practically  at  no  cost,  for  they  also  do  some 
farming.  I  did  not  wish  to  do  anything  without  consulting  you;  if  you  wish  to 
have  them,  talk  it  over  with  your  parishioners,  and  write  to  Father  Nerincks.  A 
few  buildings  would  have  to  be  put  up  for  them,  but  I  think  that  the  parish  would 
be  glad  to  help  you.  The  matter  is  worth  thinking  over. — Another  great  advan- 
tage which  would  accrue  from  these  holy  women  is  that,  as  they  would  multiply, 
we  could  find  among  them  some  for  the  domestic  department  of  our  colleges. 
The  Bishop  has  seven  of  them  in  his  establishment  of  Bardstown." 

3  The  Brief  appointing  Father  Rosati  was  issued  August  13,  1822.  It  was 
confided  to  the  care  of  Archbishop  Marechal,  then  in  Rome,  who  was  to  forward 
it,  together  with  a  number  of  other  papers,  to  the  Vicar  Apostolic  elect.  It 
reached  the  Barrens  on  November  20,  almost  two  weeks  before  Bishop  Du  Bourg 
heard  of  the  appointment.  Archbishop  Marechal  seems  to  have  had  a  great  deal 
tot  do,  if  not  with  Rosati's  appointment,  at  least  with  the  creation  of  the  new 
Vicariate  Apostolic  (See  Manuscript  Life  of  Rosati,  quoted  in  Catholic  Historical 
Review,  Vol.  Ill,  No.  i,  p.  13). 

*  We  know  Rosati's  feelings  from  a  letter  written  by  him  to  Father  Baccari, 
V.  G.  of  the  C.  M.  at  Rome  the  very  next  day  after  he  received  the  Brief  of  his 
appointment :  "Yesterday  evening  I  received  your  letters  sent  me  through  the 
Archbishop  ot  Baltimore.  The  joy  and  delight  first  experienced  on  reading  them 
have  given  place  to  the  greatest  affliction,  which  assailed  me  on  unfolding  a 
document  from  the  S.  Cong,  of  Propaganda  despatched  to  me  through  the  same 
channel,  notifying  me  that  I  have  been  appointed  Bishop  in  partibus  and  Vicar 


DOCUMExNTS  221 

quence,  if  he  accepts.  It  is  the  downfall,  in  all  Louisiana,  of  the  Con- 
gregation of  the  Mission,  which,  under  his  care  was  beginning  to 
flourish  nicely,  and  at  the  head  of  which  no  one,  besides  him,  can  be  put 
for  the  time  being.  It  is  the  downfall  of  our  Ecclesiastical  Seminary, 
our  only  hope  for  this  immense  country;  and  this  downfall  will  bring 
about  the  dispersion  of  excellently  trained  priests  and  of  the  pupils, 
whom  I  had  secured  at  so  great  a  price.  As  to  me,  seeing  my  endeavors 
frustrated,  if  I  do  not  die  of  sorrow,  I  will  at  least  languish  in  de- 
spondency.°  Oh  !  Your  Eminences  !  What  have  you  done  ?  Who  ever 
prompted  you  this  advice  to  take  from  the  poorest  of  Bishops  the  last 
and  only  anchor  of  his  hope?  I  had  accepted  the  Episcopate  only  on 
the  condition  that  priests  of  the  Congregation  of  the  Mission  would  be 
given  me  to  help  me.  I  got  only  two  capable  to  build  up  that  Congrega- 
tion in  my  Diocese,  Father  De  Andreis  and  Father  Rosati.  One  was 
taken  away  by  death,  and  now  you  are  depriving  me  of  the  other,  when 
I  have  consumed  immense  labors  and  a  great  deal  of  money  for  the 
foundation  of  their  Society.  In  one  day  are  annihilated  the  fatigues 
and  efforts  of  seven  years.  It  is  all  over:  if  that  appointment  takes 
effect,  there  is  nothing  more  for  me  to  hope,  nothing  to  attempt.  De- 
jected I  shall  sit,  bemoaning  the  ruin  of  the  edifice  which,  with  the  help 
of  God,  my  labors  had  begun  to  erect.  But  why  should  I  not  rather 
hope  that  my  most  humble  supplications  and  my  abundant  tears  shall 
move  Your  Eminences  ?  It  gives  me  courage  to  think  that,  when  there 
was  question  in  Rome  of  taking  away  from  the  Right  Rev.  Bishop  of 
Bardstown  his  only  and  main  co-laborer.  Father  David,  then  destined 
for  the  See  of  Philadelphia,  the  complaints  of  the  venerable  Prelate 
were  graciously  heard :  the  S.  Congregation  changed  their  minds,  and 
the  very  man  whom  they  had  thought  of  taking  from  the  Bishop  was 


Apostolic  of  the  Territories  of  Mississippi  and  Alabama.  That  was  "truly  for 
me  a  thunderbolt.  I  did  not  hesitate  for  a  moment  to  resolve  to  refuse  a  burden 
which  is  beyond  my  strength  in  every  regard.  To  this  end  I  warmly  recommend 
myself  to  you,  in  order  that  you  may  obtain  that  the  Holy  Father  and  His  Emi- 
nence Card.  Consalvi  grant  me  the  favor  of  accepting  my  refusal."  (Archives  of 
the  Procurator  General  C.  M.,  Rome.  America,  p.  ii,  Monsig.  Rosati,  pp.  31-32; 
quoted  in  Catholic  Historical  Rcviezt.',  Vol.  HI,  No  .1,  p.  14).  The  letters  sent 
through  Archbishop  Marechal,  reached  the  Barrens  before  Du  Bourg's  letter 
of  December  3,  which  was  mailed  only  after  Dec.  6. 

^  To  Father  Rosati  Bishop  Du  Bourg  wrote  (December  3)  :  "I  pray  God  to 
direct  you  in  your  answer;  but  in  my  opinion  all  is  lost  in  the  whole  of  Louisiana 
if  the  thing  comes  to  effect.  And,  besides  the  damage  caused  to  Religion,  what 
an  injustice  to  me !  and  what  motive  of  despondency  for  all  the  Bishops !  God 
preserve  me  from  ever  believing  that  this  affair  may  be  consummated !  Did  I 
believe  it  I  would  not  go  back  to  my  Diocese,  but  I  would  go  and  tender  my 
resignation  at  the  feet  of  the  Pope"  (Archives  of  St.  Louis  Archdioc,  Chancery). 
The  thing,  in  so  far  as  Rosati  was  concerned,  was  already  settled :  On  November 
26  the  Bishop-elect  had  written  to  Card.  Consalvi :  "Knowing  my  strength,  and 
feeling  it  to  be  absolutely  unequal  to  bear  the  burden  of  the  Episcopate,  I  cannot 
persuade  myself  that  it  is  safe  for  me  to  assume  it.  Therefore,  most  instantly 
do  I  pray  and  beseech  Your  Eminence  to  spare  my  infirmity  and  to  have  some- 
body else  appointetd  to  the  government  of  the  churches  of  Mississippi  and  Ala- 
bama." 


222  DOCUMENTS 

given  him  as  Coadjutor.  And  thus,  thanks  to  the  union  of  these  two 
men,  the  Diocese  of  Bardstown  is  flourishing  more  and  more.  Your 
Eminences,  you  shall  likewise,  I  trust,  accede  to  my  prayers.  Behold  me 
prostrate  at  your  feet,  loudly  moaning  for  the  destruction  of  the  daugh- 
ter of  my  people :  I  shall  not  arise  until  you  revoke  this  appointment. 
Give  me  for  Coadjutor  that  same  Father  Rosati,  and  provide  any  other 
way  you  wish  for  the  States  of  Mississippi  and  Alabama.  Why  should 
Louisiana  be  sacrificed  in  favor  of  another  Church  which  shall  perhaps, 
when  it  begms  to  take  shape,  be  likewise  ruthlessly  strangled  ? 

At  any  rate,  may  it  please  Your  Eminences  to  take  into  considera- 
tion the  following  observations : 

Florida,  no  doubt,  needs  an  Episcopal  See ;  but  to  that  State  it  will 
be  good  to  add,  because  of  the  nearness,  the  State  of  Alabama,  in  which 
there  are  now  very  few  Catholics,  practically  all  in  the  town  of  Mobile. 
In  the  State  of  Mississippi  there  is  only  one  Catholic  Congregation, 
namely  in  the  city  of  Matches;  it  consists  of  at  most  thirty  families,  and 
as  it  is  only  two  days  from  New  Orleans,  it  may  be  very  easily  looked 
after  by  the  Bishop  of  this  place,  or  by  his  Vicar  General.  As  a  matter 
of  fact,  I  had  provided  for  the  two  aforementioned  parishes,  namely  of 
Natchez  and  of  Mobile,  by  establishing  in  each  of  them  an  excellent 
priest.  What  more  may  do  an  Administrator  with  Episcopal  char- 
acter? Nay,  wherefrom  will  he  get,  I  shall  not  say  wherewith  to  up- 
hold his  dignity,  but  simple  maintenance,  when  these  two  priests  can 
scarcely  be  supported  by  those  Catholics  ?*^ 

Several  times  already  has  the  S.  Congregation  mentioned  to  me 
the  erection  of  a  See  in  Florida.  This  proposal,  not  only  did  I  consent 
to,  but  in  fact  I  had  repeatedly  suggested  myself,  as  may  be  seen  from 
various  letters  of  mine  possibly  preserved  in  the  Archives  of  the  S.  Con- 
gregation. Not  long  since  I  spoke  quite  plainly  concerning  several 
things  demanded  for  the  erection  of  that  See,  and  even  proposed  a  can- 
didate for  it,  namely  the  Rev.  Enoch  Fenwick,  S.J.,  from  Maryland, 
former  Vicar  General  of  the  Most  Rev.  Archbishop  John  Carroll,  and 
now  President  of  the  College  of  Georgetown.  After  having  done  all 
this,  I  thought  that  this  afifair  was  to  be  finished  shortly ;  but  I  am  im- 
mensely surprised  to  hear  from  Archbishop  Marechal  that  doubts  have 
been  raised  at  Rome  as  to  whether  Florida  belonged  to  my  Diocese  or 
to  that  of  Havana.  It  is  clear  from  the  Bull  of  erection  of  the  See  of 
New  Orleans,  in  date  of  April  27,  1793,  that  Florida  was  annexed  to 
this  See,  at  the  request  of  the  King  of  Spain,  and  zvith  the  express  con- 
sent of  the  Bishop  of  Havana.  True,  after  the  sale  of  Louisiana  to  the 
United  States,  and  the  transfer  from  New  Orleans  of  the  Spanish 
Bishop,  the  Right  Rev.  De  Pefialver,  the  Bishop  of  Havana,  being  the 


*  On  December  8,  writing  again  to  Father  Rosati,  the  Bishop  expressed  him- 
self somewhat  more  sharply  on  the  same  subject:  "Truth  to  tell,  I  do  not  under- 
stand anything  in  the  decisions  of  Propaganda.  It  seems  to  them  they  need  only 
to  appoint  Bi';hops  and  to  send  them,  without  inquiring  whether  there  are  par- 
ishes to  receive  and  support  them,  and  without  providing  them  with  any  means, 
even  to  work.  What,  pray,  would  you  do  as  a  Bishop  in  Mississippi  and  Ala- 
bama, and  what  would  become  of  you  there?" 


DOCUMENTS  223 

nearest  Bishop,  resumed,  by  order  of  the  King  of  Spain,  jurisdiction 
over  Florida,  by  virtue,  I  suppose,  of  the  Concordats  between  the  Span- 
ish Crown  and  the  Holy  See,  whereby  it  is  enactetd  that  no  foreign 
Bishop  can  ever  have  jurisdiction  over  any  part  of  the  Spanish  Do- 
minion. But  when  finally  Florida  was  added  to  the  United  States,  the 
Bishop  of  Havana  renounced  his  jurisdiction  over  it,  and  recalled  his 
priests  who  were  there.  There  remains,  therefore,  no  room  for  the 
slightest  doubt,  no  impediment  capable  of  delaying  the  erection  of  that 
See,  inasmuch  as  I,  the  sole  Ordniary  of  that  territory,  am  giving  my 
hearty  consent. 

When  this  is  settled,  there  will  remain  to  effect  the  further  division 
of  my  Diocese  into  two  parts,  to  wit:  Lower  and  Upper  Louisiana. 
Already  I  hj-d,  yielding  to  imortunities,^  given  my  consent  to  this  divi- 
sion ;  shortly  afterwards  I  retractetd  it.^  Very  grave  reasons  urge  me  to 
remain  in  the  latter  disposition  of  mind,  and  the  reason  is  that,  as  the 
foundations  I  have  startetd  in  both  parts  of  the  Diocese  are  not  yet  well 
grounded,  the  division  appears  to  me  premature  and  most  prejudicial 
to  the  interests  of  Religion.  These  motives  I  explained  at  length  in  my 
last  letter,^  begging  that  a  Coadjutor  be  given  me  to  share  in  my  im- 
mense labors.  If  this  request  is  granted  by  the  S.  Congregation,  I 
promise  that  within  five  years  everything  will  be  in  shape  for  this 
intended  division ;  but  should  my  request  be  turned  down,  the  Sacred 
Congregatioi  ■  may  consider  it  as  certain  that  everything  will  be  thrown 
into  confusion. 

In  a  former  letter  I  asked  that  Father  Brute,  a  Sulpician  priest  of 
the  highest  merit,  be  given  me  for  Coadjutor,^"  as  I  was  afraid  that  if 
Father  Rosati  were  appointetd  he  would  be  taken  away  from  the  supe- 
riorship  of  his  society.  But  now  that  he  has  already  been  designated 
for  the  Episcopate,  I  ask  that  he  be  given  the  preference  over  Father 
Brute  for  the  Coadjutorship,^^  and  may  continue  at  the  same  time  to 

"^  It  must  be  confessed  that  Du  Bourg's  letter  of  February  8,  1822  (St.  Louts 
Catholic  Historical  Review,  Vol.  II,  p.  II.  p.  148  foil.),  does  not  leave  the  im- 
pression he  was  then  "yielding  to  importunities."  His  words  are  worth  recalling: 
"As  to  the  erection  of  another  See  in  the  City  of  St.  Louis.  Missouri,  no  one 
certainly  can  be  nleased  with  it  and  desire  it  more  than  myself  (nulli  certe  mazis 
quam  ntihi  ipsi  arridere  et  in  votis  esse  debet),  as  it  means  for  me  relief  from 
immense  labors  and  cares.  Still,  there  is  one  reason  why  I  delay  asking  at  once 
for  it  namely,  the  most  earnest  desire  I  have  to  free  from  all  debts  and  obliga- 
tions certain  quite  extensive  properties  which  I  have  bought  as  an  endowment 
for  that  See:  I  trust  that.  God  helping,  I  may  within  a  year  reach  this  happy 
goal.  When  this  is  accomolished.  I  .shall  most  eladlv  res'gn  this  part  of  my  solici- 
tude into  the  hands  of  the  Sovereien  Pontiff  (libentissitiie  tunc  partem  illam 
meae  solicitiidinis  in  inanus  Sttmmt,  Pontificis  resignabo) ,  hesitating  at  no  sacri- 
fice in  order.     .     .     ." 

*  We  do  not  know  when  this  change  of  views  was  manifested  the  first  time; 
it  was  pointed  out  above  that  the  Prelate  wrote  again  in  that  sense  from  St.  Louis 
in  the  first  days  of  September. 

9  The  one  just  alluded  to  in  the  preceding  Note  (September,  1822). 

1°  When  this  proposal  was  made  to  Rome,  we  do  not  know,  but  we  do  know 
from  the  Bishop's  letters  to  Brute,  that  he  was  anxious  to  have  him  come  west. 

^^  In  view  of  this  and  of  the  many  proposals  made  to  Rome  at  different 
times  in  regard  to  the  Coadjutorship  since  the  question  was  first  agitated,  one 


224  DOCUMENTS 

be  Superior  of  his  Congregation  until  someone  else  may  take  his  place 
in  this  office.  This  is  an  easy  way  of  reconciling  every  interest.  Father 
Rosati,  residing  in  Upper  Louisiana,  where  are  the  headquarters  of  his 
Congregation  and  the  Seminary,  will  administer,  in  my  name,  with  Epis- 
copal authority,  that  portion  of  the  Diocese,  while  at  the  same  time  he 
will  foster  the  progress  of  the  infant  society.  I,  on  the  other  hand, 
shall  principally  take  care  of  Lower  Louisiana,  and  continue  to  provide 
for  the  little  flock  in  Mississippi ;  finally,  the  Catholics  of  Alabama  and 
Florida  will  have  their  own  Bishop. 

Touching  Fathers  Sibourd  and  Rosetti,  who  were  repeatedly  men- 
tioned by  the  S.  Congregation  I  have  only  this  to  say :  The  former,  who 
is  now  advanced  in  years  and  infirm,  is,  moreover,  afflicted  by  a  polyp 
of  the  nose,  so  that  he  has  become  quite  incapable  to  stand  the  work  of 
the  Episcopate.  As  to  the  latter,^-  he  never  had  the  bodily  and  mental 
qualifications  fitting  one  for  that  dignity.  Still  less  since  he  has  become 
insane,  a  calamity  which,  to  the  extreme  sorrow  and  annoyance  of  us  all, 
occurred  two  years  ago.  After  one  full  year  of  this  deplorable  con- 
dition, as  he  recevored  partly  his  reason,  but  not  the  sense  of  Religion, 
which  in  his  period  of  madness  he  had  cursed,  he  determined  to  return 
to  Milan,  where,  I  trust,  he  arrived  safely. 


cannot  helo  feeling  the  good  Bishop  was  slighlty  overstating  the  truth  when  he 
wrote  to  Rosati  from  Washington  on  February  6,  1823 :  "The  ill-wind  will  blow 
us  some  good,  if  all  these  transactions  bring  you  to  the  point  whither  I  have  been 
— unknown  to  you — working  steadily  to  lead  you.  I  then  received  a  formal  re- 
fusal;  no  motives  were  alleged.  .  .  .  Your  actual  promot'on  cannot  but  end 
as  I  desire."     (Original  in  Archives  of  St.  Louis  Archdioc.  Chancery). 

12  See  St.  Louis  Catholic  Historical  Review.  Vol.  II,  No.  i.  p.  50.  Note  4; 
also  above,  Letter  XXIX;  already  from  St.  Louis,  two  months  before,  October  i, 
Bishop  Du  Eourg  had  written  (we  have  only  a  short  excerpt  from  this  letter 
taken  in  1882  by  Father  Van  der  Sanden :  this  is  the  reason  why  we  have  not 
assigned  to  these  few  lines  a  place  and  number  apart  in  the  correspondence)  : 
"To  discharge  this  office  (of  Coadjutor^  the  Rev.  L.  Sibourd  is  now  too  old  and 
broken  down.  As  to  Father  Rossetti.  from  Milan,  thefact  that  the  Sacred  Cn- 
gation  has  tvnce  already  proposed  him  to  me  as  Coadjutor  is  clear  enough  evi- 
dence that  this  priest  is  verv  little  known  to  it.  Indeed,  besides  being  disgraced 
by  a  deformity  of  body  which  would  make  the  mere  sight  of  hjm  an  object  of 
ridicule  to  our  Americans,  he  is  woefully  devoid  of  all  culture,  either  profane  or 
ecclesiastical,  and  incapable  to  speak  either  French  or  English.  But,  what  is  still 
worse,  two  years  ago.  to  the  extreme  sorrow  and  annoyance  of  us  all,  he  became 
completely  insane  believing  he  was  the  king  of  England,  and  forgetful  of  all  rules 
of  decency  and  Religion.  Finally,  after  a  whole  year  spent  in  this  deplorable  con- 
dition, as  he  partly  recovered  his  reason,  he  wished  to  go  back  tojiis  native  coun- 
try, where  I  hope  he  must,  a*^  the  time  of  this  writing,  have  arrived  safely."  In 
Catholic  Historical  Rcricw  (Vol.  III.  No.  i,  p.  10) ,  part  of  this  letter  was  quoted 
and  assigned  the  date  October  i,  1821 ;  this  is  a  misprint,  and  should  be  read  1822. 


INDEX. 


Aelen,  H.  G.,  SJ.,  Rev.,  89,  90. 
Allouez,  Father,  57. 
American    Cath.  Hist.   Society,  32. 
Apalaches,  59. 
Arkansas  Indians,  119. 
Arkansas  Post,  7,   14,  114. 
Arkansa  River,   1 14-122. 
Arsenal    Island,    199. 

Bailey's  Creek,  163,  180. 

Balize,  59. 

Bancroft,  191. 

Barnevilles,  19. 

Barrow,  Rev.  William,  184. 

Bartman,  Mr.,  158. 

Barrens,  7. 

Barry's  Settlement,  163. 

Baccari,  Father,  64. 

Bashford,  James  W.,  187,   190. 

Baudouin,   Pere,    59. 

Bayou  La  Fourche,  La.,  128. 

Belcour,   Mr.,  61. 

Bernard  de  Limpach,  121. 

Bible   Society,  18-25. 

Bienville,  Gov.,  117,   120. 

Bigeschi,    Father,    128. 

Biloxi,  116-120. 

Blanchet  Bishop,  195. 

Bolton,  Herb.  E.,  126. 

Booneville,  163. 

Bouillier,  Rev.,  14. 

Boulenger,   Pere,  59. 

Brickwedde,  Father,  94. 

Brown,  Edward,  29. 

Bouhl,  James,  Rev.,  116. 

Brunner,  James,  Rev.,   176. 

Bruns,  Bernard,  Dr.,  158,  160. 

Brute,  Simon,  Bishop,  91. 

Brute,  Simon,  Father,  21. 

Buschotts,    James,     S.J.,    Rev.,    162, 

176,    180. 
Burbus,    Franklin    Co.,    163. 

Cadet  Creek,   163. 
Cahokia,   199. 
Cahokias,   59. 
Caldwell,   Billy,  89. 
Calhoun   Secretary,  69. 
Capuchins,  58-59. 
Carondelet,  30,   loi. 
Catholic  Citizen,  The,  206. 
Catlin,  George,   191. 
Cecile,  Pere,  59. 
Champigny,  Chev.,  121. 
Chapitoulas,  59. 
Charlevoix,    120. 


Chichipe-Outipe,  91,  92. 
Chissemenitu,    63. 
Chittenden  &  Richardson,  195. 
Chopoweck  Nation,  186. 
Chouteau  Cyprian,  84. 

Francis,  80-84. 

Frederick,  84. 

Claessens,  Brother,  160. 
Clark,   General,    181-190. 
Clark,   William,   Gov.,  76. 
Colucci,  C.  M.,  Father,  45. 
Columbia,  Boone  Co.,  113. 
Columbia  River,  186. 
Compagnie  des  Indes,  117,   118. 
Condamine,  Rev.,  14,  188. 
Connor,  Jer.,   6. 

Consalvi,  Cardinal,  211,  213,  214,  21D. 
Coosmans,  Father,  179. 
Cote  des  Allemands,  1 14-122. 
Cote-Sans  dessein,  157,  160,  163,  165, 

166. 
Cotting,  James.  S.J.,  Rev.,   162,   174, 

175- 
Cottonwood  Creek,  31. 
Creoles,   17,   114. 

Dablon,  Father,  208. 

Dalles,  191. 

Davion,  Father,  199. 

De  Andreis,  6,  62,  64,  66. 

D'Arensbourg,  Karl  F.,  118-121. 

Dauphine  Island,  116,  120. 

De  Barat,  71. 

Deiler,  Hanno,  1 14-122. 

De  Nekere,  Leo,  7-1 1. 

De  La  Croix,  Charles,  Rev.,  157. 

Delor  Deterchet,  30. 

De   Smet,   Peter,   S.J.,   Rev.,   71,   89, 

160,  194,  195,  196. 
De  Theux,  Theodore,  S.J.,  Rev.,  161. 
De  Tonty,  Mr.,  199. 
De  Maillet,  71. 

Diary  of  Sisters  of  St.  Joseph,  lOl. 
Didier,  61. 
Dirckx,  Peirre,  lor. 
Disoway,  S.  P.,  189. 
Donnelly,  Rev.,  17. 
D'Outerleau,  Pere,  59. 
Droste,  Msgr.,  151. 
Du  Bourg  and  Biblical  Soc,  18. 

Caroline   de   Sainte,   Marie, 

203. 

Louis,  Bishop,  5.  12,  18,  19, 

20,  22,  43,  46,  49,  51,  61,  62,  66, 
68,  69,  70,  71,  85,  128,  130,  132,  136, 
141,    144,   145.   147,   148.   193.   199, 


(225) 


226 


INDEX 


211,   213,    214,   216. 
Marie,  203. 


Philip,  204. 


Dudemaine,  Dufresne,   119. 
Dunand,  Jos.,  5. 
Dussaussoy,  Rev.,  13. 
Dwyer,    Charles,   164. 

Edwardsville,  13. 

Ehernsberger,  Andrew,  Rev.,   176. 

Eisvogels,  A.,  S.J.,  Rev.,  88,  95,  160, 

176. 
Elet,  John,  71. 

S.J.,  Rev.,  13. 

Elias,  Mr.,   117. 
Engages,  115-119. 
English  Sermon,  5-17. 

Turn,  114. 

Ercolani,  Augustine   M.,  44. 
Evans,    Mrs.    Gertrude,    161,    174. 

Favorcs  Celestiales,  126. 
Fennewald,    Mr.,    158    . 
Fenwick,   Edward,  Bishop,  68. 
Fislier,  P.  J.,  Rev.,  16. 
Flaget,  Bishop,  60,  61. 
Florissant,  72. 
Flynn,  Rev.,  5. 

Fontana,    Cardinal,    43,    46,    70,    132, 
134,   136,    141,    144,   145,  147,   148. 
Fort  Chartres,  57. 

St.  Louis,  57. 

French  Sermon,  5,  17. 
Village,  163,  165,  166. 

Gallagher,  Hugh,  Rev.,  104. 
Garesche,  Juliette  McLane,  204. 
Garraghan,  Gilbert,  S.J.,  Rev.,  77,  36, 

125,   182. 
Gaspard,  Pere,  59. 
Geisberg,  Mr.,  158,  161. 
German  Coast,  114,  122. 

Creoles,  114,  122. 

Engages,  117,  121. 

Names,  122. 

Sermon,    14. 

Gibbons,   Cardinal,  203. 
Gidding  Salmon,  11. 

Goeldlin,  John  Baptist,  Rev.,  176,  177. 

Gramatica,  M.,  158. 

Gravier,   57. 

Griffin,   Martin   I.  J.,   18. 

Guilday,  Peter,  Dr.,  32. 

Guimereau,  Pere,  59. 

Guenne,  Pere,  59. 

Haar,  Henry,  Mr.,  167,  168. 
Haarville  Cole  Co.,  168,  170,  171,  172. 
Halwyl,  Capt.,  115. 
Hamilton,  Alexander,  205. 

George,  Rev.,  17. 


Hancock  Prairie,  163. 
Haydel  Family,  122. 
Helias  Ferdinand,  B.M.G.,  Rev.,  158 
to  182. 

in  Westphalia,  157. 

missionary  excursions,  163. 

at  Haarville,   170. 

Henry  Reed's  Settlement,  163. 

Hesse,  Mr.,   158. 

Hibernia,   163. 

Hite,  Hans  J.,  Baron,  97. 

George,  Capt.,  97. 

Thos.,  Col.,  97. 

Sister   M.,  97. 

Hobbins,  Mary  McLane,  204. 
Hoecken,  Rev.  Chas.,  S.J.,  90,  94,  157, 

164. 
Holweck,  F.   G.,  Rev.,  17,  36,  75. 
Huguenin,  202. 
Hunt,  Ann  L.,  61. 
Hyacinthe  Pere,  59. 


Ignace,  Young,  187. 
Indian  Bottom,  171,  172. 
Indian  Territory,  91. 
Indian  Tribes — 

Arkansas,  119. 

Cherokee,  84. 

Chickasaw,  84. 

Chippewa,  84. 

Choctaw,  84. 

Creeks,  84. 

Delawares,  84,  183. 

Flat-Head,   183   to   197. 

Foxes,  84. 

Iriquois,  187. 

Kansas,  76. 

Kaskaskias,    88. 

Illinois,  65. 

lowas,  83,  84. 

Kickapoos,  84. 

Miamis,  84. 

Missourians,  84. 

Nez-Perce,  183  to  197. 

Omahas,  84. 

Osage,  65. 

Otoes,  84. 

Piankshaws,  88. 

Peorias,  88. 

Pawnees,  84. 

Pottawatomies,    84,    91. 

Quapaws,  75. 

Seminoles,  84. 

Senecas,  84. 

Shawnees,-84. 

Tamarois,  199. 

Tete-Plattes,  185,  186. 

Weas,  88. 


INDEX 


227 


Wyandotts,  185. 
Inglesi,  Angelo,  Rev.,  199,  200. 
Irving,  Washington,  204. 

Jackson,  General,  24. 

Jamison,  Rev.,  15. 

Janin,  Rev.,  5. 

Jeanjean,  Rev.,  14. 

Jefferson  City,  157,  163,  164,  165,  166, 

170,  175. 
Jesuits,  58. 

Flemish,  14,  17. 

Johnston,   Jos.,   Gen.,  205. 

Kahokia,  6,  13. 

Kaiser,  Mr.,  158. 

Karer,  Capt.,  115. 

Karlstein,   119. 

Kaskaskia  Mission,  57. 

Kassmar,  Wencelaus,  Brother,  176. 

Kearney,  Col.,  89. 

Kelly,   Father,    104. 

Kenny,   Lawrence,  S.J.,  Rev.,  27,  31. 

Kenrick,   P.   R.,   Bishop,    16,   17,   175, 

179,  180,  203. 
Kenrick  Seminary,  202. 
Kickapoos,  87. 
Kino,  P.,  S.J.,  Rev.,  12b. 
Kochendorfer,  Dan.,  Bro.,  176. 
Koeltztown.  178,  179. 
Kohlmann,    Anthony,    S.J.,    71. 
Kolks,  Mr.,   158. 
Kuppens,  F.,  S.J.,  Rev.,  194. 


Lac  des  Allemands,  116. 

La  Charente,  118. 

Lacroix,  Father,  65,  66,  71,  86. 

La  Garonne,  117. 

La  Gironde,  117. 

La  Harpe,  Manager,  119. 

La  Loire,  117. 

La  Marie,  117. 

La  Mousse,   Ignace,  188. 

La  Alutine,   118. 

La  Platte,   118. 

La  Sanone,  118. 

La  Seine,  117. 

La  Venus,   117. 

Law,  John,  114,  119. 

Lay  Creek,  163. 

Leavenworth  Camp,  78,  81,  84,  87,  157. 

Lebeau,   Mrs.,   14. 

LeDromadaire,   117. 

Lefevre,   P.   P.,   15,    16. 

L'Elephant,   117. 

Leopoldine  Association,  173. 

Le  Profond,  117. 

Lej  Deux  Freres,   116,   117. 

Le  Traversier,  117. 

Levens,  Mr.,  119. 


Lewis,  Mcrriwether,  188. 

Liberty,  87,  95. 

Linn,  180. 

Linneman,  Gasper  Anthony,  157. 

Mary,  157. 

Lisle,  Benjamin,  159. 

Lisle-town,    159. 

Litra,  Cardinal,  45. 

Little  Rock,  74. 

Loisel,  Regis,  Rev.,  12,  13. 

Loose  Creek,  162,  171,  177. 

Lucida,  Sister  M.,  loi. 

Lutz  J.  A.,  Rev.,  14,  17,  75,  76,  83. 

McLane,  Allen,  Col.,  204. 

Catholic   daughters  of,  204. 

Louis,  204. 

Robert,  204. 

McNair,  Dunnay,  Mr.,  80,  83. 
Manchester,  St.  Louis  Co.,  163, 
Maries  River,  157,  158. 
Marquette,   Pierre,  Rev.,  57. 
Mass,  First  in  St.  Louis,  199. 
Martinsville,  163. 

Mathias,  Pere,  59. 

Maximin,  Pere,  59. 

Maxwell,   Rev.,   5. 

Maynard,  Mr.,  117. 

Mazelli,  Brother,  89. 

Meinkmann,  Rev.  Henry,  157. 

Mercier,  Pere,  59. 

Miami s,  86,  88. 

Miege,  John,  S.J.,  Bishop,  95. 

Mik's,  George,  89. 

Mills,  Samuel  L,  18,  19,  23,  24,  25. 

Missionary,  Petrified  body  of,  207. 

Missions  of  Central  Missouri,  157. 

Michaud,  Father,  66,  67. 

Missouri  Centennial,  207. 

Missions  from  St.  Louis,  57. 

Monica,  Sister,  112. 

Moniteau  Crock,  171,  \7-£. 

Montigny,   Father,    199. 

Montmorenci,    Matthew,    Duke,    200, 

202. 
Duchess,  202,  203. 

Loan,  200. 

Morris,  Brother,  159. 
Mount,  Pleasant,  163. 
Murphy,  Rev.  P.,  165. 

Nacke,  Mr.,  155. 

Natchez,  58,  59. 

Neale,  Archbishop,  60. 

Nerinckx,   Charles,  Rev.,  71. 

New  BesanCon,  166. 

New  Franklin,  163. 

New  Madrid,  74. 

New  Orleans,   18,   20,   59,    114,   122. 

New  Westphalia,  162. 

First  Mass,  162. 

Niederkorn,  William,  Rev.,  176. 


228 


INDKX 


Niel,   Francis,   Rev.,  6,   9. 
Nieters,  Herman,   163. 

O'Neil,  Scannell,  100,  204. 

Odin,  John  M.,  Rev.,  7,  15,  65,  66,  69, 

74,  200. 
Okassaweita,  Petro,   188. 
Omaha,    Neb.,    103. 
Olivier,  Don.,  Rev.,  5. 
Oostagleave,  Ignatio,  188. 
Osages,  65,  66,  (ij. 
Osage  Village,  75. 
Ottawas,  83,  88. 
Ouabache  River,  58. 

Palladino,  C.  B.,  S.J.,  Rev.,  187,  195. 

Palatinate,  115,  116. 

Pambrun,  Pierre,  190. 

Parker,  Samuel,  Rev.,  190. 

Pedicini,  Msgr.,  44,  51,  52. 

Pelagaud,  Mgr.,  186. 

Penalver,  Bishop,  5. 

Penicaut,  60,  117. 

Peter,  Left  Handed,  187. 

Phillippe,  Pere,  59. 

Philip,  P.,  O.  M.,  Capp.,  120. 

Petit,  Pere,  59,  90,  91,  95. 

Philibert,   Pere,   59. 

Pilot's  Grove,  163,  172. 

Pimeteoui  Lake,   57. 

Pine   Bluff,  74. 

Pise,  Father,  15. 

Plattsburg,  87,  95. 

Poisson,  Father,  59,  208. 

Portefaix,  118. 

Portland,  Mo.,  163. 

Post  of  Arkansas,  75. 

Pottawatomie  Creek,  90. 

Mission,  95. 

Prairie  a  Catalan,  31. 
Prairie  du  Rocher,  57. 
Prairie  du  Chien,  75. 
Prasneg,   Joseph,   Brother,   176. 
Pratte,  61. 

Primm,  Judge  Wilson, 
Prud'homme,  16. 

Quapaw  Indians,  75. 

Raphael,  Pere,  V.G.,  59. 

Ravalli,  Father,   196. 

Red  Church,  120,  I2i. 

Reed's  Settlement,  Henry,  163. 

Richard,  Gabriel,  Rev.,  68. 

Richfountain,  167,  168,  171,   176,  177, 

Riviere  aux  Liards,  32. 

Riviere  des   Peres,   199. 

Rocheport,   163. 

Rocky  Mountains,  186,  lOi. 

Ronan,  P.,  195. 

Rondot,  Rev.,  14. 


Rosati,  Bishop,  6,  14,  30,  32,  64,  74, 
76,  17,  I57»  160,  161,  167,  183,  185, 
187,  201,  202. 

Rosetti,  John  Mary,  Rev.,  50. 

Rostelli,  Settimo,  Rev.,  45. 

Rothensteiner,  John,  Rev.,  96,  123. 

Roux,  Benedict,  Rev.,  185,  186,  14. 


St.  Charles  Parish  116,  122. 

St.  Cyr,  Father,  89. 

St.  Genevieve,  57,  61. 

St.  Isidore,   180. 

St.  John  the  Baptist  Parish,  116.  122. 

St.  John  Facemaz,  Mother,  loi. 

St.  Joseph,  Mo.,  91. 

St.  Louis  Diocesan  Library,  201. 

St.  Louis  Republic,  29,  30. 

St.  Louis  University,  75,  159. 

St.  Mary's  Chapel,  St.  Louis,  14. 

St.  Mary's    Church,    St.   Louis,   Mo., 

16. 
St.  Mary's  Creek,  90,  159, 
St.  Patrick's  Day,  6. 
St.  Thomas'  Church,  178. 
St.  Thomas,  Mo.,   171,   172. 
Salpointe,  J.  B.,  Rt.  Rev.,  lOi,  113. 
San  Diego,  105. 
Sans-Nerf,  65,  66. 
Sarpy,  61. 
Saulnier,    Edmund,    Rev.,    7,    11,    31, 

76,  183,  186,  201,  202. 
Savine,  Rev.,  5. 
Schon,  E.  W.,  190. 
Schlechter,  Nicholas,  S.J.,  Rev.,  162. 
Schlienger,  Brother,  176. 
Schroeder,  Mr.,  158. 
Schultz,  John,  176. 
Schmidt,  Michael,  Bro.,   176. 
Schwarze,  Mr.,  158. 
Sedella  de  Anthony,  Rev.,  18,  24,  25. 
Sidney,  103. 
Smargd  Rock,  119. 
Smedts,  J.  B.,  S.J.,  Rev.,  71,  116. 
Smith,  Rev.  Mr.,  19,  199. 
Sothui    Indians,   119. 
Souel,   Pere,   59. 
South  Bend,  88. 

Souvay,  Charles,   CM.,  Rev.,  25,  36. 
Sicardi,  Father,  63. 
Spaulding,  Rev.  H  H.   184. 
Sugar  Creek,  85,  88,  90,  91. 
Sutter,  Capt.,   160. 
Swiss  Soldiers,  117,  119. 


Tallon,   Patrick  W.,  Msgr.,  27. 

Resolutions,  29. 

Tamarois,    59. 

Tannrath,  J.  J.,  Msgr.,  27,  29. 
Taos,   168,   172,  176. 
Tartarin,   Pere,   59. 


INDEX 


229 


Thaumer,  Pere,  59,  I99- 
Theonella,  Sister,  97. 
Theodore,  Pere,  59. 
Timon,  Bishop,  8,  12,  15,  74. 

James,  8,  12. 

Troxler,  Jacob,  122. 
Tucson,  loi,   108. 

Urbain,   Guillet  O.,  Cist.,  5. 
Ulloa,  Gov,  118. 

Van  Asshe,  Jodocus,  71. 

Van  de  Velde,  S.J,  Rev,  14,  I73,  175- 

Van  der    Straten,    Pantholz,    Baron, 

180. 
Van  Lommel,  P.,  S.J.,  I4- 
Van  Mierlo,  Henry,  Rev.,  176. 
Van  Quickenborne,  S.J.,  Rev.  17,  71, 

73.  75,  85,  159-     , 
Van  Rensselaer,  Father,  195. 
Vasquez,  Baronet,  T;,  78. 
Verhaegen,  Peter  J.,  S.J.,  Rev.,  14,  I7, 

71,  87,  90,  157,  158,  159,  160,  161, 

162,  164,  165,  166,  193. 
Verrcydt,  Felix,  L.,  S.J.,  Rev.,  ^\,  89, 

164. 


Vest  Senator,  195,  196. 
Vide  Poche,  7,  13,  30,  3i- 
Vienna,   179,   180. 
Village  Allemand,  59. 
Vivier,   Father,  S.J.,  59,  62. 
Victorin,  Pere,  59. 

Walker,  William,  Jr,  189. 

Walsh,  Peter,  8. 

Walters,  Cornelius,   Rev.,   157. 

W^ard,  George,  164. 

Washington,  Franklin  Co.,  161,  163. 

Weber,    Simon,    Rev.,    127,    176. 

Westerman,  Mr.,  158. 

Western   Co.,    114. 

Wesphalia,   Mo,    157,    160,    I75,    176, 

177- 
White  Marsh,  71. 
White  Plume,  75,  79,  80,  82,  83. 
Whitman,  Marcus,  185,  192. 
Willcox,  Joseph,  205. 
Withnell,  John,  Mr.,  163,  164  . 
Wohler,  Casper,  Brother,  176. 
Wyeth,  John,  191. 

Zellerhofif  family,   158. 
Zweig  (La  Branche),  122. 


CATHOLIC  THEOLOGICAL  UNION 


3  0311  00156  4157 


' 

BX 

SOI  .S26 

1920 

V 

.2 

St. 

.  Louis 

Catholic 

hi 

Btoirica 

1 

review. 

157